Chapter XLVIII.--JESUS TAKEN INTO HEAVEN.

We are not told that Peter made any remark upon what Jesus told him,

"signifying by what death he should glorify God:" we only read, "Then

Peter, turning about, seeth the disciple whom Jesus loved, following;

which also leaned on his breast at supper, and said, Lord, which is he

that betrayeth thee?" This you will remember was John, one of the sons

of Zebedee; the same John who alone gives us any account of what

passed on this occasion. "Peter, seeing him, saith to Jesus, Lord, and

what shall this man do?" Jesus, instead of satisfying Peter's

curiosity, gave him an answer, which should teach us all, that we must

not seek curiously to know things hidden from us; and that the great

point is, for every man to follow Christ by faith and practice, and

not to concern himself too much about others; any further than by

setting a good example, and using what influence he may have over

others, for a good purpose.

In answer to Peter's question, "Jesus saith unto him, If I will that

he tarry till I come, what is that to thee? Follow thou me. Then went

this saying abroad among the brethren, that that disciple should not

die," but should _tarry_, or remain alive upon earth, until the

Saviour should come again to judge the world. There was no ground for

the disciples to form such a mistaken notion; for as St. John truly

says, "yet Jesus said not unto him, He shall not die; but, if I will

that he tarry till I come, what is that to thee?"

Jesus then appeared again to His Apostles at Jerusalem, and gave them

His last directions as to their conduct, when He should have left them

to return to His Father in heaven. "Being assembled together with

them, (he) commanded them that they should not depart from Jerusalem,

but wait for the promise of the Father, which, saith he, ye have heard

of me. For John truly baptized with water; but ye shall be baptized

with the Holy Ghost, not many days hence." In these words, Jesus

reminded the disciples of His frequent promises to send upon them the

Holy Spirit, the Comforter, to be their guide; and He bade them wait

in Jerusalem, until this promise should be fulfilled. "And he said

unto them, These are the words which I spake unto you, while I was yet

with you, that all things must be fulfilled, which were written in

the law of Moses, and in the Prophets, and in the Psalms, concerning

me. Then opened he their understanding, that they might understand the

Scriptures," and see how exactly His death and resurrection had

accomplished everything prophesied of the Messiah. "And (he) said unto

them, Thus it is written, and thus it behoved Christ to suffer, and to

rise from the dead the third day: and that repentance and remission of

sins should be preached in his name among all nations, beginning at

Jerusalem. And ye are witnesses of these things. And, behold, I send

the promise of my Father upon you: but tarry ye in the city of

Jerusalem, until ye be endued with power from on high."

Such were our Lord's last directions to the Apostles whom He was about

to leave; and either immediately after this conversation, or a few

days later, "he led them out as far as to Bethany," where He purposed

to take His final leave of them on earth. The Bethany here meant, was

not the actual village of that name, which was about two miles from

Jerusalem, but a part of Mount Olivet, or the Mount of Olives, nearer

to the city. The Mount Olivet began about 5 furlongs (little more than

half a mile) from Jerusalem: the first tract or part of the Mount was

called Bethphage, and in this tract was the village bearing that name:

another portion of the Mount went by the name of Bethany, and in that

tract was the village of Bethany. Jesus led his Apostles to the spot

where the tract of Bethany joined that of Bethphage. "When they

therefore were come together, they asked of him, saying, Lord, wilt

thou at this time restore again the kingdom to Israel?"

The Apostles had not yet a clear idea of the spiritual nature of

Christ's kingdom, nor of the time which was to elapse, before it

should be established upon earth; and they seem even to have thought

that now, when by His rising from the dead He had proved Himself to be

the Messiah, the King of the Jews, He would at once restore them to

their former state of prosperity, and make Judaea again an independent

kingdom. Jesus reproved them for asking such a question, and "said

unto them, It is not for you to know the times or the seasons, which

the Father hath put in his own hand." There are, indeed, many things

said of future blessings in store for the Children of Israel; but

_how_ or _when_ God will give them, is one of the secret things, which

are at present hidden from us. After reproving His disciples for undue

curiosity as to future events, Jesus calls their attention back to

matters more nearly concerning themselves; namely, to the work which

they were now to do, in bearing witness of all that He had done, and

in teaching men everywhere the blessed truths of the Gospel; and for

this important and arduous task, Jesus again promises them that divine

help, without which man can do nothing good. Therefore, he said unto

them, "But ye shall receive power, after that the Holy Ghost is come

upon you; and ye shall be witnesses unto me, both in Jerusalem, and in

all Judaea, and in Samaria, and unto the uttermost part of the earth."

"And he said unto them, All power is given unto me in heaven and in

earth. Go ye, therefore, and teach all nations, baptizing them in the

name of the Father, and of the Son, and of the Holy Ghost; teaching

them to observe all things whatsoever I have commanded you. Go ye into

all the world, and preach the Gospel to every creature. He that

believeth and is baptized shall be saved; but he that believeth not

shall be damned. And these signs shall follow them that believe: In my

name shall they cast out devils; they shall speak with new tongues;

they shall take up serpents; and if they drink any deadly thing, it

shall not hurt them; they shall lay hands on the sick, and they shall

recover. And, lo, I am with you alway, even unto the end of the

world."

By being baptized, those who heard the Gospel preached, showed their

faith in Christ, and their determination to follow His precepts and

commands: and by Baptism, God gave them grace and strength to do so.

By Baptism, we are now received into Christ's Church--we become

Christians. In the time of the Apostles, of course, the grown-up

people were baptized: when they had heard the Gospel preached, and

believed that Jesus Christ came into the world to save sinners, they

would repent of all their sins, and try to serve and obey Him; and

then they would be baptized in the name of the Father, and of the Son,

and of the Holy Ghost; to show that they _did_ mean to dedicate, or

give themselves up, to the service of God: and He, in return, would

pour out upon them His Holy Spirit, to enable them to do so.

But God, who is a merciful Father, does not require His creatures to

wait for the blessings of Baptism, until they are old enough to

understand and value them; and therefore amongst Christian nations,

Infants are baptized long before they can either believe or repent,

and so they become the children of God--lambs of His flock; and

receive His blessing before they have sense to know anything about it.

When they are old enough, they must learn to know what great blessings

were given to them by Baptism, and what solemn promises were made for

them--promises which they are bound to keep, if they would partake of

the benefits, and live with Jesus hereafter in heaven. In our own

strength, no one can keep these promises entirely; but we must

continually _strive hard_ to do so, and above all pray without

ceasing, that we may be strengthened to do it.

After Jesus had given His Apostles commands to preach the Gospel to

every creature, and to baptize all who were willing, He told them, as

we have read, that they should have power to work miracles, in order

to prove to all men that they really were the chosen messengers of

God, giving His messages to His people: for if they were able to cast

devils out of the bodies of men, to heal the sick, to speak languages

which they had never learned, and to take up venomous serpents, or

drink poison without suffering any harm, it would be quite plain that

God was with them; since only by His special grace could a man do any

of these things.

"And when he had spoken these things, he lifted up his hands, and

blessed them. And it came to pass while he blessed them, he was parted

from them, and a cloud received him out of their sight, and (he was)

carried up into heaven." "So then, after the Lord had spoken unto

them, he was received up into heaven, and sat on the right hand of

God."

"And while they looked stedfastly toward heaven, as he went up, behold

two men stood by them in white apparel; which also said, Ye men of

Galilee, why stand ye gazing up into heaven? This same Jesus, which is

taken up from you into heaven, shall so come in like manner as ye have

seen him go into heaven."

From the question asked by these angels, it would seem that even now

the Apostles could hardly believe that their beloved Lord was gone

from their sight for ever, upon the earth. They are therefore

reminded, that their "gazing up" is useless; but that a day shall come

when He shall return to earth: but then it will be as a judge, to pass

sentence of happiness or misery upon every living creature. We know

not how soon that awful day may come; let us therefore watch and pray,

that we may find mercy before our judge--the Saviour of all who so

believe in Him, as to love Him and keep His commandments.

The words of the angels recalled the disciples' minds to earth, and to

the work which their Master had left them to do. "And they worshipped

him, and returned to Jerusalem, from the mount called Olivet, with

great joy. And were continually in the temple, praising and blessing

God."

"And they went forth, and preached everywhere, the Lord working with

them, and confirming the word with signs following." Not immediately,

however; but in these words St. Mark, as it were, sums up the future

history of the Apostles; stating how they at once set to work to

fulfil the commandments given to them by Jesus Christ.

Here, then, the History of our Lord and Saviour Jesus Christ must end;

and we cannot do better than close it with the words of St. John

himself, speaking of our Lord's miracles: "And many other signs truly

did Jesus in the presence of his disciples, which are not written in

this book: but these are written that ye might believe that Jesus is

the Christ, the Son of God; and that believing, ye might have life

through his name."

St. John ends his account of His Master's life and death with the

following words: "This is the disciple which testifieth of these

things, and wrote these things: and we know that his testimony is

true. And there are also many other things which Jesus did, the which,

if they should be written every one, I suppose that even the world

itself could not contain the books that should be written. Amen."

PART II.

Chapter I.--THE GIFT OF THE HOLY GHOST.

After the Four Gospels, there is in the New Testament a book called

"The Acts of the Apostles," which gives us an account of the principal

acts, or doings, of some of the Apostles, after the Lord was taken

from them. This Book of Acts was written by St. Luke, who also wrote

one of the Four Gospels; and it is the only Scriptural account we have

of what the Apostles said and did, though we gather a few more

particulars from the Epistles, or letters written by the Apostles

themselves, to the brethren in different places.

The Book of Acts furnishes us with much that has been said of the

Ascension, or "_going up into heaven_," of Jesus Christ. We have

already heard that the Apostles returned to Jerusalem with "joy,"

which might seem strange when one they so dearly loved had just been

taken from them. But they had indeed cause for joy: they had seen

their Lord suffer and die, to purchase pardon for sinners; they had

seen Him come to life again, thus showing that He had indeed made a

sufficient atonement for all: and now they had beheld Him received up

into heaven, proving that, for His sake, all His true disciples might

follow Him: "where I am, there shall ye be also." Great therefore was

their joy, and they showed it in the most fitting manner, by being

"continually in the temple, praising and blessing God."

The first thing we have an account of after their return from Mount

Olivet to Jerusalem is, that, "when they were come in, they went up

into an upper room, where abode both Peter, and James, and John, and

Andrew, Philip, and Thomas, Bartholomew (called also Nathanael), and

Matthew, James the son of Alphaeus (known to us as the Less), and Simon

Zelotes, and Judas (or Jude) the brother of James." The word "Zelotes"

means full of zeal, or eagerness; and this Simon was probably so

called, because he was eager in doing the work of God. St. Matthew

speaks of him as "Simon the Canaanite"; and it is supposed that he

was a native of the city of Cana, in Galilee. Here we find the eleven

Apostles all together: and they "continued with one accord in prayer

and supplication, with the women, and with Mary the mother of Jesus,

and with his brethren": waiting for the promised outpouring of the

Holy Spirit.

During this time, Peter proposed, that from amongst the disciples who

had accompanied them all the time that the Lord Jesus went in and out

among them, they should choose one to take the place of Judas

Iscariot, and be with them a witness of the Resurrection of Christ;

thus making the number of the Apostles twelve, as it had been at

first, by the Lord's appointment. Peter's suggestion was at once

followed. "And they appointed two, Joseph called Barsabas, who was

surnamed Justus, and Matthias," both of whom appeared to be in every

way fit for the office they were to fill; and then, not trusting in

their own judgment, "they prayed, and said, Thou, Lord, which knowest

the hearts of all men, shew whether of these two thou hast chosen,

that he may take part of this ministry and apostleship, from which

Judas by transgression fell, that he might go to his own place. And

they gave forth their lots; and the lot fell upon Matthias; and he was

numbered with the eleven apostles."

The mode of deciding doubtful matters by lot had been appointed by the

Law of Moses; and was, at the time we are speaking of, a solemn way of

seeking the Will of God, who directed the lot as He saw fit.

Matthias, now chosen to be an Apostle, was probably one of the

seventy, whom our Lord during His life sent out by twos to teach the

people, and work miracles, in order to prepare the way for Him. It is

believed that Matthias first went about teaching in Judaea, and that he

afterwards travelled eastward, where he met with cruel treatment from

the barbarous nations of Asia. With great labour and suffering, he did

convert many of the heathens to Christianity; but at last he was put

to death for the sake of Jesus. But these things did not, of course,

happen until many years after Matthias was chosen to fill up the

number of the Apostles.

Jesus had remained on earth for forty days from the day of His

resurrection; and during that time He showed himself at different

times to His disciples. The day on which He rose from the grave we

call "Easter Day," from an old word, meaning "to rise." The Apostles

kept a feast every year afterwards on that day, in memory of this

glorious event; and our Church teaches us also to observe Easter as a

season of especial joy.

In consequence of Christ having risen on the First Day of the week,

the disciples, and all Christians since their time, have observed that

day as a day of holy rest, and called it the Lord's Day: this is

Sunday, which amongst us is dedicated to the special service of God,

instead of the Seventh Day, or Jews' Sabbath, our Saturday.

Forty days after Easter Day, Jesus went up, or "ascended," into

heaven; and our Church keeps that day holy, and calls it "The

Ascension Day," because "ascension" means going up.

For ten days after the Ascension, the disciples, who had seen their

Lord ascend, remained quietly at Jerusalem, praising God for all that

had been done, and praying continually both in private and in public.

Another great feast of the Jews was now drawing near: this feast is

spoken of under different names in the Old Testament, and we must now

say something about it.

In the Law of Moses, the Jews were, as has already been said,

commanded to offer up a sheaf of corn on the day after the Sabbath

which followed the Feast of the Passover; that is, on the first day of

the week, after the Passover week. This sheaf was offered up as a

thank-offering at the beginning of harvest, for they began to cut the

barley (the first corn crop) immediately after the Passover.

Seven weeks after this beginning of harvest, the Jews were to keep one

of the three great feasts, ordained by the Mosaical, or Levitical Law.

This great feast was called "The Feast of Weeks," because it was

observed seven weeks after that of the Passover: seven weeks were

called "a week of weeks," because seven days make a week, and there

were seven times seven days in the Feast of Weeks. It was also called

"The Day of First Fruits," because it was then the time to begin to

gather in the other crops and productions of the ground; and in

thankfulness for all these fruits of the earth, a new meat offering

was offered unto the Lord.

The Jewish Rabbis also called this great feast, "The Day of the Giving

of the Law," because the Law was given by God to Moses on Mount Sinai,

fifty days after the Children of Israel ate the first Passover in

Egypt; and this feast, as we have said, was kept on the fiftieth day

after the Feast of the Passover. In the New Testament this feast day

is called "The Day of Pentecost": because in Greek, "Pentecost" means

fiftieth, and as we have said, the Jews were to number fifty days from

the morrow after the Passover Sabbath, and then to keep this great

feast.

As Jesus rose on the morrow after the Passover Sabbath, our Easter Day

(or Easter Sunday), the fiftieth day, would again be on the first day

of the week, Sunday with us: seven weeks or fifty days from the

blessed day on which our Lord rose from the grave, and ten days after

His Ascension.

This Day of Pentecost, distinguished already as a day of rejoicing and

thanksgiving for many blessings, temporal and spiritual, and called

"The Feast of Weeks," "of First Fruits," and of "The Giving of the

Law," was now chosen by God as the day on which the promised gift of

the Holy Spirit was to be poured out upon the Apostles, to their great

spiritual benefit, as well as to that of all who were to look to their

teaching, for the knowledge of what Jesus Christ has done for sinners.

We read in the Book of Acts, "And when the day of Pentecost was fully

come, they were all with one accord in one place. And suddenly there

came a sound from heaven as of a rushing mighty wind, and it filled

all the house where they were sitting. And there appeared unto them

cloven tongues like as of fire, and it sat upon each of them." Fire

was looked upon by the Jews as a sign of the presence of God. And

those upon whom these tongues of fire descended, were at once "filled

with the Holy Ghost": a visible and miraculous sign immediately

followed, for they "began to speak with other tongues," that is, in

strange and foreign languages, which they had never learnt, "as the

Spirit gave them utterance."

Thus were accomplished the promises of Jesus, to send the Comforter

upon His Apostles, and that they should be baptized with the Holy

Ghost.

The power of speaking strange languages was a most valuable gift,

enabling the Apostles to obey the command "to teach all nations,"

which they could not have done had they not been able to make

themselves understood by all men.

One miracle had, as a punishment, confounded the language of men, so

that they ceased to have intercourse with each other: now another

miracle mercifully removed this barrier, so that all nations might

hear from the Apostles the glad tidings of salvation--the Gospel of

our Lord Jesus Christ.

At the time when the Holy Ghost descended so miraculously upon the

Apostles, "there were dwelling at Jerusalem, Jews, devout men, out of

every nation under heaven." By "devout men," is meant worshippers of

the one true God: these were mostly Jews, either from having been born

so, or from having turned from idolatry to follow the religion of the

Jews. These Jews were scattered over the face of the world; and

wherever they went, they endeavoured to make proselytes: the Feast of

the Passover would naturally bring numbers of them to Jerusalem, to

add to those who dwelt in the city. "Now when this," that had happened

to the Apostles, "was noised abroad, the multitude came together, and

were confounded (or astonished beyond measure), because that every man

heard them speak in his own language. And they were all amazed, and

marvelled, saying one to another, Behold, are not all these which

speak Galileans? And how hear we every man in our own tongue, wherein

we were born? Parthians, and Medes, and Elamites, (or Persians), and

the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus,

and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya

about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and

Arabians, we do hear them speak in our tongues the wonderful works of

God."

Most of the countries here mentioned are parts of what we call Asia:

but in the New Testament, when Asia is spoken of, it seems to mean

only the parts about Lydia; that part of Asia, in short, known to us

as Asia Minor, which borders on the Archipelago, or AEgean Sea. Libya,

as well as Egypt, was a part of Africa. One of the kings of Egypt,

Ptolemy Lagus, the father of that Ptolemy who employed seventy-two

learned men to translate the Hebrew Scriptures into Greek, did place a

good many captive Jews in Cyrene, and other parts of Libya. The

descendants of these people, and the proselytes they had made, were

amongst the number of Jews gathered together to the city of Jerusalem

at this time.

Chapter II.--THE LAME MAN HEALED BY PETER AND JOHN.

When the multitude of Jews from all parts of the earth, heard twelve

poor ignorant men of Galilee, able to speak easily in many different

languages, which they had most probably never even heard spoken

before, "they were all amazed, and were in doubt, saying one to

another, What meaneth this?" The great truths of the Gospel thus

proclaimed, must indeed have startled them, for they could not but

perceive that God was with these men in a very remarkable manner. Some

of them, unwilling to believe the words spoken by the Apostles, tried

to make out that they had been drinking so much wine, that they did

not know what they were talking about, and ought not, therefore, to be

listened to. "Others mocking said, These men are full of new

wine,"--as if being drunk, could make any man speak a real language,

of which, in his sober moments, he knew nothing.

It was of the greatest importance that all men should clearly

understand that the Apostles were really and truly the messengers of

God, and that the Holy Spirit had been wonderfully given to them, to

enable them to teach all nations: and therefore, when the accusation

of being drunk was brought against them, they stood up, and Peter, no

longer timid and fearful as to what man might do to him, lifted up his

voice, and spake boldly to the assembled multitude. It is most

probable that all this took place in some part of the temple.

Peter began by declaring to the people, that he and his fellows were

not drunk, reminding them that it was only the third hour of the day.

The third hour, nine o'clock in the morning with us, was the time

appointed for service in the temple, and the pious and devout Jews did

not eat nor drink _anything_ before they attended it. Then Peter told

his hearers, that what they had now seen, was only the fulfilment of

the prophecies, that the Lord would pour out His Spirit upon all

flesh. Then he went on, and spake to them of many solemn things, and

of the death and resurrection of Jesus of Nazareth; and how David,

whom all the Jews acknowledged to be a prophet, had declared

beforehand those things which had happened unto Jesus. Peter also told

the people, that "this Jesus, being by the right hand of God exalted"

into heaven, "and having received of the Father the promise of the

Holy Ghost, he hath shed forth this, which ye now see and hear": and

he ended his discourse with these plain and fearless words, "Therefore

let all the house of Israel know assuredly, that God hath made that

same Jesus, whom ye have crucified, both Lord and Christ."

These words seem to have had a great effect on the people, for "when

they heard this, they were pricked in their heart," that is, their

consciences told them that they had greatly sinned in putting Jesus to

death; and now, feeling their need of help and guidance, they "said

unto Peter and to the rest of the Apostles, Men and brethren, what

shall we do?" The answer was ready: "Then Peter said unto them,

Repent, and be baptized every one of you in the name of Jesus Christ

for the remission of sins, and ye shall receive the gift of the Holy

Ghost. For the promise is unto you and to your children, to all that

are afar off, even as many as the Lord our God shall call. And with

many other words did he testify and exhort, saying, Save yourselves

from this untoward generation,"--that is, separate yourselves from the

unbelieving and sinful multitude, and so save yourselves from the

wrath of God, which will rest upon all impenitent sinners.

The success of Peter's words, proving the reality of the power given

to them by the Holy Spirit, must have been a great encouragement to

the Apostles to continue their labours, in humble confidence that the

same help would be ever with them. We read, "Then they that gladly

received his word were baptized: and the same day there were added

unto them," to the company of disciples, "about three thousand

souls"--a large number. Nor was it a momentary feeling that actuated

them, for we read, "And they continued stedfastly in the Apostles'

doctrine and fellowship, and in breaking of bread, and in prayers";

that is, they continued to listen to the blessed truths taught by the

Apostles of the forgiveness of sins for Jesus Christ's sake, partaking

with them of the Lord's Supper in remembrance of His death, and

joining in earnest prayer for grace, to enable them to serve God

acceptably. "And fear came upon every soul: and many wonders and signs

were done by the Apostles." Those who saw such miracles performed,

were more and more convinced that the Apostles were the messengers of

God; and they would naturally fear to offend the Almighty God, Whose

power was thus shown, and of Whose goodness the Apostles spake.

"And all that believed were together, and had all things common; and

sold their possessions and goods, and parted them to all men, as every

man had need. And they, continuing daily with one accord in the

temple, and breaking bread from house to house, did eat their meat

with gladness and singleness of heart, praising God, and having favour

with all the people. And the Lord added to the church daily such as

should be saved." Those who now became Christians, devoted themselves

and all their possessions to the service of God: content with food for

the supply of their daily wants, their whole object was to do the work

of God with "singleness of heart"; that is, with a heart wholly filled

with love towards Him, and to their fellow creatures for His sake,--a

heart whose single purpose it was to do the Will of God. No wonder

that those who acted in such a manner, found favour with all the

people, and that their example was followed, so that many were daily

added to the Church, or body of believers in Jesus Christ.

We read just now, that those who believed had all things common, and

sold their possessions so as to make one common fund, out of which the

daily wants of each were supplied. Thus those who had goods and riches

gave them up; and those who had none were supplied out of their

abundance.

This giving up of all private property by the rich, so that the poor

believers might be supported, was necessary at that time: for the

poorer class of people on becoming Christians, would get neither

employment nor help from their Jewish brethren; nor would they receive

any part of those sacrifices offered in the temple, which were devoted

to the relief of the poor. But however desirable this arrangement was

then, it was not _commanded_; it was a sacrifice made willingly by the

rich, for the benefit of the poorer brethren. In these days, to have

everything in common would be impossible; but though we are not called

upon to do this, we _are_ called upon and _commanded_ to help others;

and to deny ourselves, and sacrifice our own wishes, that we may be

able to do good to our fellow creatures; and thus show our love for

Jesus, Who says, "If any man seeth his brother have need and shutteth

up his compassion from him, how dwelleth the love of God in him?" And

again, "To do good and to distribute forget not, for with such

sacrifices God is well pleased." Many other passages of Scripture

teach us the same lesson, and it is summed up as it were in the

command, "Do unto all men as ye would they should do unto you."

The next act we hear of as done by the Apostles is, that "Peter and

John went up together into the temple, at the hour of prayer, being

the ninth hour." There were three fixed times for public prayer in the

temple: the third hour (or 9 o'clock in the morning), when the morning

sacrifices were offered; the sixth hour, that is, 12 o'clock or noon;

and the ninth hour, 3 o'clock in the afternoon, when the evening

sacrifices were offered. The gates of the temple were the favourite

resorts of cripples, who caused themselves to be carried to them, that

they might beg for money from those who were continually passing and

re-passing. Peter and John, going up to prayer in the middle of the

day, saw a poor man who had been lame ever since he was born, and

"whom they laid daily at the gate of the temple which is called

Beautiful, to ask alms of them that entered into the temple." When

this man begged of the Apostles they said unto him, "Look on us." The

man readily gave heed unto them, and did as they told him, "expecting

to receive something of them"; and so he did, though not of the kind

he expected. "Then Peter said, Silver and gold have I none; but such

as I have give I thee: In the name of Jesus Christ of Nazareth, rise

up and walk. And he took him by the right hand, and lifted him up: and

immediately his feet and ankle bones received strength. And he,

leaping up, stood, and walked, and entered with them into the temple,

walking, and leaping, and praising God." When the people saw this man,

whom they had long known as a helpless cripple, "walking, and praising

God," they were naturally full of wonder and amazement. "And as the

lame man which was healed held Peter and John, all the people ran

together unto them, in the porch that is called Solomon's, greatly

wondering."

This porch was, you must remember, a sort of colonnade or piazza,

built over the same spot on which that built by Solomon in the first

temple, had stood. When Peter saw such a number of people assembled,

he spake to them, and said, "Ye men of Israel, why marvel ye at this?

or why look ye so earnestly on us, as though by our own power or

holiness we had made this man to walk?" And then he told them, that

this cripple was made whole, because he had faith in Jesus Christ, who

was truly the Son of God the promised Messiah, though they had refused

to believe in Him, and had forced Pilate to crucify Him. But that,

although they had preferred a murderer, and had killed Him Who was the

Prince of Life, God had raised Him from the dead; as all the Apostles

could bear witness, and that in His name and by His power alone, was

this miracle worked. Peter then went on to say, that they did not know

what they were about when they persecuted Jesus even unto death; and

that if now, they would repent, and believe all that the Apostles

could tell them of Jesus Christ, their sins should be "blotted out."

And he reminded them, that Moses, and all the prophets since his time,

had spoken of the coming of Christ; and that to them, as the

descendants of the Children of Israel with whom the first covenant was

made, God had now sent His son Jesus Christ, to bless them, in turning

away every one from his iniquities. Peter and John were not long left

to preach undisturbed to the people: for "as they spake unto the

people, the priests, and the captain of the temple, and the Sadducees,

came upon them, being grieved that they taught the people, and

preached through Jesus the resurrection from the dead. And they laid

hands on them, and put them in hold unto the next day: for it was now

eventide." The captain of the temple was one of the Priests, who

directed and looked after all the guards and watches of the Priests

and Levites, who were appointed to keep the temple from being in any

way profaned. Before the death of Jesus, the Scribes and Pharisees

were His chief enemies; but now that His disciples declared and taught

that He had risen from the dead, the Sadducees became the most violent

opposers of the Apostles, who taught the doctrine of the Resurrection.

Chapter III.--ANANIAS AND SAPPHIRA.

Although the Priests and the Sadducees did for the time put a stop to

Peter's discourse, they could not undo the effect which it produced;

for we read, "Howbeit many of them which heard the word believed; and

the number of the men was about five thousand."

The next day Peter and John were taken before the Sanhedrim, where

Annas, the High Priest, and Caiaphas, with many others, were

assembled. "And when they had set them in the midst, they asked, By

what power, or by what name, have ye done this?" Peter, filled with

the Holy Ghost, immediately told the members of the Council, that the

lame man was healed solely and entirely by the name or power of the

very Jesus of Nazareth, Whom they had crucified, Whom God had raised

again from the dead. And further he told them, that Jesus, Whom they

had rejected, was the corner stone as it were, the foundation of

Christ's Church; and that none who would not believe in Him could be

saved; saying also, "Neither is there salvation in any other: for

there is none other name under heaven given among men, whereby we must

be saved."

The boldness of the Apostles in thus speaking, greatly astonished

their hearers; especially as they "perceived that they were unlearned

and ignorant men." Unlearned and ignorant according to the ideas of

the world, but full of the best knowledge and wisdom; for by the Holy

Spirit, they had been taught those things which make men wise unto

salvation. All the learning in the world, although very useful and

desirable, will be of no value in the day of death; but the wisdom

which is from above, will then prove an inestimable treasure. Many who

are ignorant of everything but what the Bible teaches them, will then

be found more _truly wise_, than those who have spent their lives in

acquiring knowledge, without searching the Scriptures.

The Priests and elders might well marvel; they knew the Apostles to be

unlearned fishermen, and they despised them as being Galileans; "and

they took knowledge of them, that they had been with Jesus. And

beholding the man which was healed standing with them, they could say

nothing against it." They saw that Peter and John were two of those

who had always followed Jesus whilst He was on earth, and now it was

certain that they had worked a great miracle: they could not deny

this, for there, by the side of the two Apostles, stood the very man

whom they had healed: a man well known to all at Jerusalem, as having

never been able to stand upon his feet since he was born. The Priests

and elders could not say the man was _not_ healed; and therefore, as

they were determined _not_ to acknowledge the power of Jesus, they

were in difficulty as to what they could do to the Apostles. "But when

they had commanded them to go aside out of the council, they conferred

among themselves, saying, What shall we do to these men? for that

indeed a notable miracle hath been done by them, is manifest to all

them that dwell in Jerusalem; and we cannot deny it. But that it

spread no further among the people, let us straitly threaten them,

that they speak henceforth to no man in this name."

It is sad to hear of rulers who were only anxious to prevent the

people from believing in the truth! How truly did they bring upon

themselves the sentence pronounced by our Lord, when he said, "Woe

unto you lawyers, for ye have taken away the key of knowledge: ye

entered not in yourselves, and them that were entering in ye

hindered."

Having made up their minds what to do, the members of the Council sent

again for the Apostles: "And they called them, and commanded them not

to speak at all nor teach in the name of Jesus. But Peter and John

answered and said unto them, Whether it be right in the sight of God

to hearken unto you more than unto God, judge ye. For we cannot but

speak the things which we have seen and heard." The Jews, who

professed to obey the Law given to Moses by God, could not possibly

say that it was right to obey man rather than God; and the sudden and

complete cure of this man, who was above forty years old, had given

such a proof that the Apostles acted under the immediate direction of

the Almighty, that the Priests knew not what to say or do.

"So when they had further threatened them, they let them go, finding

nothing how they might punish them, because of the people: for all men

glorified God for that which was done. And being let go, they went to

their own company, and reported all that the Chief Priests and elders

had said unto them." And when they heard that, they lifted up their

voice to God, and praised Him Who had done such great things, and had

accomplished every word that David and the prophets had spoken

concerning the Messiah, the holy child Jesus, against whom "both Herod

and Pontius Pilate, with the Gentiles, and the people of Israel, were

gathered together, for to do whatsoever thy hand and thy counsel

determined before to be done."

And then the disciples prayed the Lord to grant them grace to speak

the truth boldly, undismayed by the fear of man; and to continue those

signs and wonders, which proved them to be acting by his special

direction.

They were comforted and encouraged by an immediate answer to their

prayers: for "when they had prayed, the place was shaken where they

were assembled together; and they were all filled with the Holy Ghost,

and they spake the word of God with boldness. And with great power

gave the Apostles witness of the resurrection of the Lord Jesus: and

great grace was upon them all." They had well and fearlessly used the

grace already given to them, and therefore the Lord increased the

gift, and strengthened them still further for their work.

"And the multitude of them that believed were of one heart and of one

soul": united together in perfect love and harmony; believing the same

truths, and having the same object in all they did; namely, that of

bringing all men to serve and obey the Lord. Even as to worldly

matters, as we have said, the same unity or oneness of feeling

prevailed, "neither said any of them that ought of the things which he

possessed was his own; but they had all things common. Neither was

there any among them that lacked: for as many as were possessors of

lands or houses sold them, and brought the prices of the things that

were sold, and laid them down at the Apostles' feet: and distribution

was made unto every man according as he had need."

At this time the Church of Christ, that is, the company of believers,

was joined by a man who afterwards took a great share in the work of

the Apostles: we read, "And Joses, who by the Apostles was surnamed

Barnabas, (which is, being interpreted, The son of consolation,) a

Levite, and of the country of Cyprus, having land, sold it, and

brought the money, and laid it at the Apostles' feet." This Joses had

either been born in the isle of Cyprus, which lies in the eastern part

of the Mediterranean Sea, or he had lived there so long, that it was

quite like his native country. As a Levite, he could never at any time

have had any inheritance of land in Judaea; but of course a Levite

might _buy_ land in foreign countries, or even in Judaea itself,

particularly now, when the distinction into tribes was almost lost.

Joses had land probably in Cyprus, and being convinced that Jesus was

the Messiah, he determined to join the company of believers, and

devote his future life to the service of God and man, by preaching the

Gospel to others. He therefore gave up all that he possessed, and was

henceforth content to receive merely what was necessary for his food

and raiment, like the poorest disciple. His joining them, was a great

comfort and encouragement to the Apostles in their work, and they

therefore surnamed him Barnabas, which means the Son of Consolation.

By the name of Barnabas, he is always spoken of in Scripture.

Soon after Barnabas had joined the Apostles, a fearful punishment fell

upon a man named Ananias, and his wife Sapphira, who also sold some

land, and then brought part of the money they had received for it,

pretending that they had brought the whole. When Ananias laid "a

certain part at the Apostles' feet," he _acted_ a lie, though he did

not speak one; and for the lie in his heart, Peter reproved him,

reminding him that he was not obliged to sell his land, and that

after he had sold it, he could have done as he pleased with the money;

but that to pretend he had brought the whole price, when he had only

given a part, was a grievous sin; for, said Peter, "thou hast not lied

unto man, but unto God." Immediately the wrath of God was shown in an

awful manner. "Ananias, hearing these words, fell down and gave up the

ghost: and the young men arose, wound him up" in grave clothes, "and

carried him out, and buried him," "and great fear came upon all them

that heard these things." We must observe also, that Ananias showed a

great want of faith: had he believed that the Apostles were really

filled with the Holy Ghost, he could not have expected to hide the

truth from them: in lying to the Apostles he had lied unto God; but in

fact all lies _are_ a sin against God.

About three hours after the burial of Ananias, his wife Sapphira, not

knowing as yet what was done, came in. What she said we are not told;

but we read, "And Peter answered unto her, Tell me whether ye sold the

land for so much?" Her answer was a lie, for "she said, Yea, for so

much;" not, however, stating how _much more_ they had received for the

land. "Then Peter said unto her, How is it that ye have agreed

together to tempt the Spirit of the Lord? behold, the feet of them

which have buried thy husband are at the door, and shall carry thee

out. Then fell she down straightway at his feet, and yielded up the

ghost: and the young men came in, and found her dead, and, carrying

her forth, buried her by her husband. And great fear came upon all the

church, and upon as many as heard these things." Well might fear come

upon all who heard of these two, struck dead in their sin! Let us also

fear, lest we likewise fall into the same condemnation; for though

liars may not now be struck dead with the lie on their lips, we know

that the Devil is the father of lies, and that "all liars shall have

their part in the lake which burneth with fire and brimstone, prepared

for the Devil and his angels." When we read such awful words, let us

remember that we may be guilty in the sight of God, without telling a

direct falsehood. All deceit and hypocrisy; holding our tongues when

we ought to speak the truth; and telling _part_ of the truth; are as

displeasing in the sight of God as direct lies. We must speak and do

the truth from our hearts; never attempting in any way to deceive

others, or even to allow them to believe what we know is not true.

The Apostles, in spite of the threats of the Sanhedrim, continued to

preach to the people in Solomon's porch, doing many signs and wonders

among the people, who "magnified," or thought much of them; "and of

the rest durst no man join himself to them." After such a warning as

that given in the case of Ananias and Sapphira, no one who was not

really and truly willing to devote himself entirely to the service of

God, would dare to pretend to do so.

Chapter IV.--APPOINTMENT OF DEACONS.

The Apostles continued to teach the people, "and believers were the

more added to the Lord, multitudes both of men and women. Insomuch

that they brought forth the sick into the streets, and laid them on

beds and couches, that at the least the shadow of Peter passing by

might overshadow some of them. There came also a multitude out of the

cities round about unto Jerusalem, bringing sick folks, and them which

were vexed with unclean spirits: and they were healed every one."

The Priests and elders were much displeased at the Apostles having

such influence over the people, who, witnessing the miracles worked by

them in the name of Jesus, naturally believed in them, and in Him

whose servants they were.

"Then the high priest rose up, and all they that were with him, (which

is the sect of the Sadducees,) and were filled with indignation, and

laid their hands on the apostles, and put them in the common prison."

In the morning the High Priest called the Council together, "and sent

to the prison to have them brought" up for trial. But the officers

sent, returned, "saying, The prison truly found we shut with all

safety, and the keepers standing without before the doors; but when we

had opened, we found no man within." And so indeed it was; for after

the Apostles were shut up in prison, "the angel of the Lord by night

opened the prison doors, and brought them forth, and said, Go, stand

and speak in the temple to the people all the words of this life. And

when they heard that, they entered into the temple early in the

morning, and taught." Thus, whilst the keepers did not even know that

their prisoners were gone, they were fearlessly preaching the Gospel

in the temple, in obedience to the Lord's command.

When the members of the Council heard that the Apostles were no longer

in the prison, they could not help feeling that a miracle had been

worked for their deliverance; and they dreaded the consequence of this

fresh proof that the Lord was with them. Greatly perplexed, the High

Priest, and the captain of the temple, and the Chief Priests, debated

amongst themselves, and "doubted of them whereunto this would grow."

Whilst the Priests and elders were thus considering the matter, "came

one and told them, saying, Behold, the men whom ye put in prison are

standing in the temple, and teaching the people."

This proof of the determination of the Apostles to obey God rather

than man, without fear of the consequences, must have added to the

perplexity of the Council, and increased their difficulty as to how

they should deal with these men, whom the people loved, and were ready

to defend against all who should attempt to hurt them. Wishing again

to speak to the Apostles, they gave orders accordingly. "Then went the

captain with the officers, and brought them without violence: for they

feared the people, lest they should have been stoned." Nor was there

any occasion to use violence, for the Apostles had no idea of

resisting: they were ready to bear witness to the Lord Jesus before

the Council, as well as in every other place. "And when they had

brought them, they set them before the council: and the high priest

asked them, saying, Did not we straitly command you, that ye should

not teach in this name? and, behold, ye have filled Jerusalem with

your doctrine, and intend to bring this man's blood upon us,"--that

is, to make the people treat them as if they were guilty of murder,

for having put Jesus to death. Peter and the other Apostles repeated

their declaration, that they must obey God rather than men; and then

they plainly told the Priests and elders that they had indeed killed

Jesus Christ, the Messiah; and that the God of Israel had raised Him

from the dead, to be the Saviour of all who would believe and repent:

and they further said, that God had appointed them to bear witness of

all things which Jesus had said and done; and that the Holy Ghost, by

whose help they worked miracles, was also a witness to the truth of

all that they taught to the people. "When they heard that, they were

cut to the heart"; but it was not a right sort of grief; for, instead

of believing the Apostles' words, and so turning to the Lord, they

"took counsel to slay them," that they might no longer preach the

Gospel of Jesus Christ.

One of the members of the Sanhedrim was a Pharisee, named Gamaliel, a

very learned man, much looked up to by all the Jews for his great

wisdom. This man stood up, and having commanded the Apostles to be

taken away for a short time, he spake to the other members of the

Council, "and said unto them, Ye men of Israel, take heed to

yourselves what ye intend to do as touching these men." Then he

reminded them, that on two former occasions, when false teachers had

for a time led many of the people even to rebel against their rulers,

it had ended in the false teachers being slain, and their followers

dispersed, so that no evil consequences had arisen. He therefore

advised that the Apostles should be left alone; "for," said he, "if

this counsel or this work be of men" (an invention of men only), "it

will come to nought: but if it be God, ye cannot overthrow it; lest

haply ye be found even to fight against God." Gamaliel evidently began

to think that what the Apostles said might be true, and that

therefore, in persecuting them, the Jews might be fighting against

God. To fight against God is to resist His will, to try to prevent

what He wills from being done. This is folly as well as sin; for the

Will of God must be done, and we "cannot overthrow it." Let us try to

bring our Wills into subjection and agreement with the Will of God:

where His Will contradicts our hopes and wishes, let us yield at once,

and pray that we may at all times be able to say from our hearts,

"Father, not my Will, but Thine be done." Those who through life

resist, and fight against the Will of God, will be forced at last to

submit to it, to their eternal misery.

The other members of the Council agreed to follow the advice of

Gamaliel; but they did not do so without making another attempt to

frighten the Apostles from continuing their work. "And when they had

called the apostles, and beaten them, they commanded that they should

not speak in the name of Jesus, and let them go." These commands had,

of course, no more effect upon the Apostles than the former threats.

"And they departed from the presence of the council, rejoicing that

they were counted worthy to suffer shame for his name." They felt it

an honour to suffer for the sake of Him, Who had suffered so much for

them, and were only strengthened in their determination to show their

love, by faithfully doing the work which their beloved Master had

given them to do. "And daily in the temple, and in every house, they

ceased not to teach and preach Jesus Christ."

We have seen that the Believers, or Disciples, forming the Church of

Christ, had at this time all things in common; and, as their numbers

increased, it became impossible for the Apostles to divide the money

to every person according to their need, without neglecting the more

important work of preaching the Gospel to every creature. They had not

time to do both things properly. We read: "And in those days, when the

number of the disciples was multiplied, there arose a murmuring of the

Grecians against the Hebrews, because their widows were neglected in

the daily ministration." We must remember that "Grecians" were not the

inhabitants of Greece, as the word might seem to signify. The Hebrews

here spoken of were of course Jews, natives of Judaea, now become

believers in Christ, or Christians. But, as has been already said,

there were Jews established in all lands, who had been born, and

always lived, there. Numbers of these had also become Christians, and

had now joined the Apostles' company at Jerusalem. These persons were

called "Grecians," "Hellenists," or "Hellenistic Jews," because in the

countries to which they belonged the Grecian language was spoken.

These "Grecians," living amongst foreigners, had lost all knowledge of

the Hebrew language, in which the Old Testament was originally

written; so that they made use of the Greek translation of the

Scriptures. _Hebrews_, then, were Jews of Judaea, who had become

Christians; _Grecians_ were Jews born in foreign lands, who had become

Christians. The natives of Greece were called Greeks.

It seems that the Grecians thought their poor were not so well

attended to as those of the Hebrews, and so they were dissatisfied,

and a murmuring arose. The Apostles considered amongst themselves how

to remedy this matter; then, calling the multitude of the disciples

together, they explained that it was not reasonable to expect them to

leave their special work of teaching, to attend to worldly matters;

and they said, "Wherefore, brethren, look ye out among you seven men

of honest report, full of the Holy Ghost and wisdom, whom we may

appoint over this business. But we will give ourselves continually to

prayer, and to the ministry of the word. And the saying pleased the

whole multitude." Such a wise and sensible arrangement could not fail

to meet with approval; and it was immediately put in execution. Of

the seven men thus chosen (called by us Deacons), there are only two,

of whose particular acts we read in Scripture. These are, a man named

Philip, and Stephen, of whom it is especially said, that he was "a man

full of faith and of the Holy Ghost." These men, chosen from amongst

themselves by the "multitude of disciples," were then "set before the

Apostles," who approved of the choice; "and when they had prayed" for

a blessing upon the step now taken, "they laid their hands on them,"

thus consecrating, or solemnly appointing, the Deacons to their work,

and passing on to them by this significant action some of their own

power and authority; for, although these seven men were to take care

of the poor, and see that the common funds were properly distributed,

they were also to help in preaching, and even to baptize those whom

they should convert.

The _word_ "deacon" is not in the Book of Acts; but in the Epistles,

Deacons are spoken of as persons appointed to help the Apostles, and

serve under them. In the Church now, when a young man is first

admitted to be what is called a clergyman, he is said to be a deacon:

afterwards he becomes a priest; but every man must be a deacon

_before_ he can be a priest. The new arrangement now made as to

deacons, appears to have answered well, for we read that "the word of

God increased; and the number of the disciples multiplied in Jerusalem

greatly; and a great company of the priests were obedient to the

faith,"--that is, they came to believe the things spoken by the

Apostles, and to acknowledge Jesus to be the Messiah; and then they

were obedient, and _did_ those things which the Gospel required.

Faith must always produce obedience. If it does not, it is not true

faith, acceptable to God; nor will it avail us anything. Let us ever

remember, that faith is a root from which must spring all manner of

good works, the fruits of faith. If it does not produce these fruits,

it is of no more value than the root of an apple-tree, when the tree

bears no apples.

Chapter V.--THE FIRST MARTYR, STEPHEN.

"And Stephen," (the Deacon,) "full of faith and power, did great

wonders and miracles among the people." His success among the people

stirred up enemies against him.

Every considerable synagogue among the Jews, had an academy or school

belonging to it, where young persons were instructed by the Rabbis:

and it would seem that Stephen visited different synagogues, and tried

to convince the Jews that Jesus was the Christ. "Then there arose

certain of the synagogue, which is called the synagogue of the

Libertines, and Cyrenians, and Alexandrians (Jews from parts of

Africa), and of them of Cilicia and of (other parts of) Asia,

disputing with Stephen," and trying to contradict him; but as Stephen

spake as the Holy Spirit guided him, "they were not able to resist the

wisdom and the spirit by which he spake." When these Rabbis found that

they could bring no proofs against the truth of what Stephen taught,

"they suborned (or bribed) men, which said, We have heard him speak

blasphemous words against Moses, and against God"--an accusation as

false as the similar one brought against our blessed Lord Himself. By

this false charge, the people and the elders and the scribes were

stirred up against Stephen, and they "came upon him, and caught him,

and brought him to the council." Stephen now stood before the

Sanhedrim, and the Rabbis "set up false witnesses, which said, This

man ceaseth not to speak blasphemous words against this holy place,

and the law: for we have heard him say, that this Jesus of Nazareth

shall destroy this place, and shall change the customs which Moses

delivered us." Stephen had, no doubt, taught that the ceremonial part

of the law, given to keep the people in mind of the promised Messiah,

need no longer be observed, since the Messiah _had_ come in the person

of Jesus of Nazareth. Probably, too, he had warned the Jews, that the

temple, and even Jerusalem itself, would shortly be destroyed, because

the inhabitants refused to acknowledge Jesus to be the Messiah. We

have seen before, how easy it is to give to true and good words a

false and bad meaning, if people are wickedly bent upon doing so. The

Lord God Almighty now seems to have given a remarkable sign, that this

man now accused of blasphemy, a sin directly against God Himself,

was, on the contrary, one of His favoured servants, and under His

peculiar care and protection: for we read that, "all that sat in the

council, looking stedfastly on him, saw his face as it had been the

face of an angel." To compare in this way the face of a man to that of

an angel, was a Jewish way of saying, that there was something more

than commonly pleasing and majestic in the countenance of such a man;

and most likely the Lord now gave to Stephen's face, some particularly

bright and holy look, so as to fill all who beheld it with surprise.

The false witnesses, having made their accusation, "Then said the high

priest, Are these things so?" Instead of answering as to the

accusations of blasphemy, Stephen endeavoured to show his hearers how

mistaken they were in their ideas of the Messiah; and how differently

they would act, if they would consider all that had been told to

Abraham and the rest of their forefathers, by God Himself. To this

end, Stephen reminded them of how God had called Abraham out of his

own land to be the father of the Children of Israel, giving him many

precious promises, and establishing with him and his seed the Covenant

of Circumcision in token of their being His peculiar people. Then

Stephen spake of Isaac and of Jacob, and of the twelve patriarchs; and

of how Joseph had been sold into Egypt, and was in time followed by

his Father and Brothers and their descendants; who remained in Egypt

four hundred years, according to what the Lord had told Abraham. Then

Stephen spake of the cruel treatment endured by the Children of

Israel; and how, in His own appointed time, God had wonderfully

preserved the infant Moses to be the deliverer of His chosen people.

He reminded them of the unwillingness of the Hebrews to listen to

Moses, although appointed by God for this very purpose; and then he

said, "This Moses whom they refused, saying, Who made thee a ruler and

a judge? the same did God send to be a ruler and a deliverer by the

hand of the angel which appeared to him in the bush. He brought them

out, after that he had shewed wonders and signs in the land of Egypt,

and in the Red Sea, and in the wilderness forty years."

All these things were well known to the Jews, who held Moses in great

reverence: and Stephen now reminds them, that it was this very Moses

himself who prophesied concerning the expected Messiah, "A prophet

shall the Lord your God raise up unto you of your brethren, like unto

me; him shall ye hear." Then proceeding with his history, Stephen

shortly noticed the giving of the Law; the idolatry and other sins of

the Children of Israel, which caused them to wander for forty years in

the wilderness, and caused the Almighty even then to warn them of a

future punishment for forsaking Him, "I will carry you away beyond

Babylon." Stephen then spake of "the tabernacle of witness," set up in

the wilderness by the command of God, as a sign or token of the

Covenant made between Him and His people. This tabernacle, he reminded

them, had been brought by their fathers under the leading of Joshua,

(for the word Jesus here used means Joshua,) into that land which had

hitherto been "the possession of the Gentiles"; and that, about four

hundred years after, David, "who found favour before God," "desired to

find," or build, a more suitable tabernacle for the God of Jacob. "But

Solomon built Him an house."

Having thus mentioned the temple, Stephen took occasion to remind

them, that though it had pleased the Lord to manifest His glory in the

temple, and promise in a certain way to be present there, yet "the

Most High dwelleth not in temples made with hands; as saith the

prophet (Isaiah), Heaven is my throne, and earth is my footstool: what

house will ye build me? saith the Lord: or what is the place of my

rest? Hath not my hand made all these things?" Stephen spake with

proper respect of the temple, whilst he tried to show the Jews that

they now thought too _much_ of the temple, which was only a building

set up in honour of the Lord God Almighty; and too _little_ of Him, in

Whose honour and for Whose worship it had been set up.

It seems probable that when Stephen spake of the temple, the Council

interrupted him, and showed their determination not to listen to his

teaching: for he now changed his tone entirely, and severely

reproached them, saying, "Ye stiffnecked (or obstinate) and

uncircumcised in heart and ears, ye do always resist the Holy Ghost:

as your fathers did, so do ye. Which of the prophets have not your

fathers persecuted? and they have slain them which shewed before of

the coming of the Just One (the Messiah); of whom ye have been now the

betrayers and murderers." Stephen also charged them with not having

kept the Law which was given to them by God Himself, through the

disposition or ministry of angels; in that they had not received

Jesus, Who was the _object_ of that law. This plain speaking made the

members of the Council, and all who were present, quite furious

against Stephen. "When they heard these things, they were cut to the

heart, and they gnashed on him with their teeth." Their rage had no

effect on Stephen: supported by the Holy Spirit, by whose inspiration

he had spoken, he had no fear of death: all his hope and trust were in

heaven. Stephen was destined to be the first martyr; and now to

strengthen his faith, and the faith of those who were still to remain

and do their work on earth, it pleased the Lord to show to Stephen a

glorious vision, as a proof that their crucified Master was really, as

He had said, at the right hand of God in Heaven; and that having done

everything exactly as He had predicted, He would most assuredly also

fulfil the gracious promise, to "be with them alway even unto the

end." Stephen, as we read, "being full of the Holy Ghost, looked up

stedfastly into heaven, and saw the glory of God, and Jesus standing

on the right hand of God, and said, Behold, I see the heavens opened,

and the Son of man standing on the right hand of God." These words, so

full of comfort and encouragement to his fellow labourers, raised the

fury of the unbelieving Jews to the highest pitch: "Then they cried

out with a loud voice, and stopped their ears," that they might hear

no more of what they considered blasphemy. Nor was this all; without

waiting for a trial, they at once "ran upon him with one accord, and

cast him out of the city, and stoned him." "And they stoned Stephen,

calling upon God, and saying, Lord Jesus, receive my spirit. And he

kneeled down, and cried with a loud voice, Lord, lay not this sin to

their charge." Like his blessed Master, he prayed for them that did

the wrong--setting us an example that we should forgive injuries, and

pray for them which despitefully use us and persecute us. When Stephen

"had said this, he fell asleep." The death of a faithful follower of

Christ is but a sleep, from which he will awaken in the presence of

the Lord. Thus died the first martyr; "and devout men," that is, true

believers, "carried Stephen to his burial, and made great lamentation

over him"; as well they might, when they thought of their own loss.

In reading this history, let us remember that this same Jesus, Whom

Stephen saw at the right hand of God, still liveth there, to make

intercession for us.

When Stephen was stoned, "the witnesses laid down their clothes at a

young man's feet, whose name was Saul."

Those persons, upon whose witness or testimony any man was executed,

were, by the law, required to cast the first stone; thus, as it were,

taking upon themselves the guilt of murder, if they had become

_false_ witness. The witnesses who had accused Stephen of blasphemy,

prepared to do their part by taking off their long upper robes, so as

to have freer use of their arms: the garments thus taken off, were

placed under the charge of some one who had also been active in

getting the victim condemned.

Saul was a young man, neither poor nor ignorant: he was a Jew, born at

Tarsus, a city in Cilicia; and under the care of Gamaliel, (who had

advised that the Apostles should be let alone,) he had been strictly

brought up as a Pharisee, and was filled with an intense hatred of all

who believed in Jesus. He "was consenting unto the death of Stephen,"

anxious for it. Nor was he satisfied with one victim: for he took an

active part in "the great persecution of the church," which arose in

Jerusalem at this time. The violent behaviour of the Jews, scattered

abroad throughout the regions of Judaea and Samaria, "all the disciples

except the Apostles." How it happened, that the Apostles were allowed

to remain in peace at Jerusalem, we do not know; but it was needful

that they should for the present remain there, to direct and govern

the affairs of the Church, and bring more believers into it; and

therefore the Lord protected them in Jerusalem, that the Gospel might

first be fully preached to the Jews, as had been appointed.

Mean time, by driving so many disciples out of Jerusalem, the Jewish

rulers did the very thing they wished to prevent: for wherever these

disciples went, they did not cease to speak of the Messiah; thus

spreading the knowledge of the Gospel over the country, and bringing

many believers into the Church.

Saul mean time was active against the truth: hunting out believers in

their own houses, that they might be punished: "he made havoc of the

church, entering into every house, and haling men and women committed

them to prison."

Chapter VI.--CONVERSION OF SAUL.

The deacon Philip, having left Jerusalem in consequence of the

persecution after the martyrdom of Stephen, "went down to the city of

Samaria, and preached Christ unto them. And the people with one accord

gave heed unto those things which Philip spake, hearing and seeing the

miracles which he did. For unclean spirits, crying with loud voice,

came out of many that were possessed with them: and many taken with

palsies, and that were lame, were healed. And there was great joy in

that city."

There was, however, in Samaria at that time, a man named Simon Magus,

who pretended himself to be the expected Messiah. The Scripture says

of him, that he used sorcery and bewitched the people. We know that

before the coming of the Lord Jesus, evil spirits had a power which He

took from them, of getting possession of the bodies of men: and as has

been said before, it seems that bad men had sometimes dealings with

evil spirits, by whose help they did things which otherwise they could

not have done. But any one who did seek to have dealings with evil

spirits, was guilty of a very great sin: such unlawful deeds were

strictly forbidden by the Law; those who were guilty of them, were

called magicians, sorcerers, wizards, witches, &c., and were, by the

command of God, to be put to death. Simon had for some time deceived

the people of Samaria by his arts; but when Philip preached to them of

Jesus Christ and His kingdom, they believed his words, and "were

baptized, both men and women." Simon himself also believed that Jesus

of Nazareth was the true Messiah, and he likewise was baptized in the

Name of the Father, the Son, and the Holy Ghost, though he was still

far from understanding the true nature of the religion taught by

Philip. "When he was baptized, he continued with Philip," and

"wondered, beholding the miracles and signs which were done." The

account of all that had been done by Philip at Samaria, soon reached

Jerusalem; and the Apostles sent Peter and John to finish the work so

well begun, for although Philip had taught and baptized the people, he

had no power like the Apostles, to bestow the gift of the Holy Spirit.

When Peter and John were come down, they prayed for the converts "that

they might receive the Holy Ghost: (for as yet he was fallen upon none

of them; only they were baptized in the name of the Lord Jesus). Then

laid they their hands on them, and they received the Holy Ghost."

Simon now showed how little he understood of the things of God; for

when he "saw that through laying on of the Apostles' hands the Holy

Ghost was given, he offered them money, saying, Give me also this

power, that on whomsoever I lay hands, he may receive the Holy Ghost."

Peter reproved Simon very severely for having thought it possible

that the gifts of God could be bought with money; and told him, that

although he had received the outward form of Baptism, it was quite

plain that he was no true believer in Jesus Christ, but was still in

bondage to Satan. He then called upon him to repent truly of all his

wickedness, and especially of the fearful sin of which he was now

guilty, and pray to God, Who could alone forgive the thought of his

heart.

Peter's words alarmed Simon, who now besought Peter's help, "and said,

Pray ye to the Lord for me, that none of these things which ye have

spoken come upon me."

When Peter and John had testified to the truth of all that Philip had

taught, they returned to Jerusalem; and as they went, they "preached

the gospel in many villages of the Samaritans."

After these things had passed, Philip was directed by God to go into a

desert part of Judaea, lying between Joppa and Gaza, to meet an officer

belonging to Candace, the queen of a country called Ethiopia. This

man, who held the important office of treasurer, had become a Jew, and

was a sincere worshipper of God as far as his knowledge went. He had

taken a long journey in order to worship God in the temple, after the

manner of the Jews: and now returning homewards, he was sitting in his

chariot studying the Scriptures. "Then the Spirit said unto Philip, Go

near, and join thyself to this chariot." Philip obeyed, and heard him

read that part of the prophecy of Isaiah which saith, "He was led as a

sheep to the slaughter; and like a lamb dumb before his shearer, so

opened he not his mouth: in his humiliation his judgment was taken

away: and who shall declare his generation? for his life is taken from

the earth." Philip asked him, "Understandest thou what thou readest?

And he said, How can I, except some man should guide me?"

Being earnest in his desire to learn, this officer was rejoiced to

meet with some one who seemed likely to give him the guidance he

needed; and so "he desired," or entreated "Philip, that he would come

up and sit with him" in his chariot, and explain the passage of

Scripture which he had just read.

"And the eunuch (or officer) answered Philip, and said, I pray thee of

whom speaketh the prophet this? of himself or of some other man? Then

Philip," guided by the Holy Spirit, "opened his mouth, and began at

the same Scripture, and preached unto him Jesus": showing him that

these words were spoken of the promised Messiah; and that Jesus of

Nazareth, whom the Jews had so lately crucified, was indeed the

Messiah spoken of by the Prophets: and he doubtless spake of Baptism,

in the Name of the Father, and of the Son, and of the Holy Ghost, as

the appointed means of admission into the Church of Christ: for "as

they went on their way, they came unto a certain water: and the eunuch

said, See, here is water; what doth hinder me to be baptized? And

Philip said, If thou believest with all thine heart, thou mayest. And

he answered and said, I believe that Jesus Christ is the Son of God."

This was enough. "And he commanded the chariot to stand still: and

they went down both into the water, both Philip and the eunuch; and he

baptized him." Philip had now done the work which he had been sent to

do. "And when they were come up out of the water, the Spirit of the

Lord caught away Philip," who was thus conveyed in some miraculous way

to a place called Azotus, "so that the eunuch saw him no more: and he

went on his way rejoicing," that he had been instructed in the Gospel,

and admitted into the Church of Christ by Baptism. This Ethiopian

officer was a true convert, and no doubt his future life proved him to

be so.

Philip mean time found himself in a miraculous manner at Azotus, and

from thence journeyed northward, and "preached in all the cities, till

he came to Caesarea," where his home was.

The next event recorded in the Book of Acts, is the wonderful

conversion of Saul, who was suddenly, by the mercy of the Lord,

changed from being an enemy to all the followers of Jesus, into a true

believer, and an active and zealous preacher of the truth as it is in

Jesus.

We have already heard of Saul as a persecutor, making havoc of the

Church at Jerusalem, after the death of Stephen. We now learn from the

Book of Acts, that, "breathing out threatenings and slaughter against

the disciples of the Lord," he "went unto the High Priest, and desired

of him letters to Damascus to the synagogues," giving him authority

"that if he found any of this way," any believers in Jesus, "whether

they were men or women, he might bring them bound unto Jerusalem." The

High Priest was no doubt too glad to give this power to one who would

execute it zealously; and Saul set out on his journey, which turned

out very differently from what he expected and intended.

For when "he came near Damascus, suddenly there shined round about him

a light from heaven: and he fell to the earth, and heard a voice

saying unto him, Saul, Saul, why persecutest thou me?" Saul's answer

to this question, shows that he was even now convinced that the voice

was none other than the voice of God; for he said, "Who art thou,

Lord? And the Lord said, I am Jesus, whom thou persecutest: it is hard

for thee to kick against the pricks." This seems to have been a Jewish

expression, meaning that it was useless for any persons to resist an

authority and power, which they could have no hope of overcoming, for

that they would only hurt and injure themselves; just as any person

kicking against thorns, would tear and injure himself, instead of

harming the thorns. Saul's heart was indeed touched and changed by the

Holy Spirit, and willing to obey the commands of Him whose followers

he had so cruelly persecuted; "he trembling and astonished said, Lord,

what wilt thou have me to do? And the Lord said unto him, Arise, and

go into the city, and it shall be told thee what thou must do." "And

Saul arose from the earth; and when his eyes were opened, he saw no

man": the excessive brightness of the vision he had seen, had deprived

him of his sight, and he arose from the earth blind and helpless. "And

the men which journeyed with him stood speechless, hearing a voice,

but seeing no man." They had heard and seen something of what Saul had

done; enough to make them unable to speak from astonishment and awe:

they had heard a voice, but did not understand the words spoken, and

seeing no man, they were perplexed as to whence the voice came. Now,

however, seeing their master was blind, "they led him by the hand, and

brought him into Damascus. And he was three days without sight, and

neither did eat nor drink." We can well imagine how Saul passed these

three days in meditation and earnest prayer to the Lord, who had so

mercifully called him to be a true believer. His continued blindness

did not shake his faith, or lessen his love; on the contrary, they

increased more and more; and soon he had his reward, for the Lord

showed him in a vision that his sight should be restored to him. There

was residing in Damascus at this time a certain disciple, one of the

believers in Jesus, "named Ananias: and to him said the Lord in a

vision, Ananias. And he said, Behold, I am here, Lord,"--which meant,

Here I am, ready to obey Thee, and do whatever Thou shalt bid me do.

"And the Lord said unto him, Arise and go into the street which is

called Straight, and inquire in the house of Judas for one called

Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a

man named Ananias coming in, and putting his hand on him, that he

might receive his sight." This direction rather startled Ananias, who

well knew Saul of Tarsus to be the bitter enemy of Jesus Christ, and

of all who believed in Him: therefore, "Ananias answered, Lord, I have

heard by many of this man, how much evil he hath done to thy saints at

Jerusalem: and here he hath authority from the Chief Priests to bind

all that call upon thy name." But the Lord forbade Ananias to make any

further objections, since it was his duty simply to believe and obey;

and He said unto him, "Go thy way," do as I command thee. At the same

time, the Lord in His mercy encouraged Ananias, by making known His

purpose concerning Saul; saying, "for he is a chosen vessel unto me

(that is, a messenger), to bear my name," or to bear witness of the

things belonging unto God, "before the Gentiles, and kings, and the

Children of Israel: for I will shew him how great things he must

suffer for my name's sake."

Ananias hesitated no longer, but went to the house pointed out to him,

"and putting his hands on him, said, Brother Saul, receive thy sight:

and he received sight forthwith, and arose, and was baptized." After

this, Saul at once joined the Church, or company of believers at

Damascus, and "straightway he preached Christ in the synagogues, that

he is the Son of God." All that heard him preach were greatly amazed,

knowing with what a very different purpose Saul had come to Damascus.

From other parts of Scripture we learn, that Saul did not at this time

stay long in Damascus, but went away into Arabia, where he stayed

quietly for three years; no doubt studying the Scriptures, and

preparing for the great work he was to do amongst the Gentiles. After

that, he returned to Damascus, about Anno Domini 38; that is,

thirty-eight years from the year in which Jesus Christ was born.

Chapter VII.--SAUL JOINS THE CHURCH AT JERUSALEM.

Syria, of which Damascus was the capital, had become a Roman province

about sixty-three years before the birth of Christ. Whilst Saul was in

Arabia, Aretas, the king of that country, went into the land of Judaea,

to fight against Herod Antipas, who had married the daughter of

Aretas, and then treated her very ill. Herod was defeated in a

battle, and then he applied for help to the Emperor Tiberius, as

supreme ruler of Judaea. Tiberius commanded his general Vitellius to

chastise Aretas for his attack upon Herod, and bring him to Rome,

alive or dead. Whilst Vitellius was at Jerusalem preparing to execute

this order, Tiberius died; and Vitellius marched his army into winter

quarters. Aretas took advantage of this, and attacked the city of

Damascus, which he took, and kept possession of for some time. Saul,

as has been said, returned to Damascus whilst Aretas still held

possession of it. By his preaching, he confounded the Jews which were

at Damascus; for strengthened more and more by the Holy Spirit, he

spake of Jesus of Nazareth, "proving that this is very Christ." Not

knowing how to answer him, and fearing the effect of such preaching,

the Jews, after many days were fulfilled, "took counsel to kill him."

From another part of Scripture we learn, that the governor set over

the city of Damascus by Aretas, took part with the Jews, and caused

the gates to be watched night and day, to kill Saul, should he attempt

to leave the city, before the Jews had accomplished their purpose. But

all these plots were, by the mercy of God, made known in some way to

Saul. The disciples of course knew that the Lord could work a miracle,

to save one who was chosen to be a preacher of the Gospel; but they

also knew that it is the duty of man in all cases, to take proper

means for his own safety: and trusting that the Lord would bless their

efforts, "they took him by night, and let him down by the wall in a

basket." Saul being thus outside the walls, without passing through

the gates, journeyed on to Jerusalem.

At that time, people living in one city, knew very little of what was

going on in others at a distance; and the war between Herod and

Aretas, would naturally have cut off even the usual communication

between Jerusalem and Damascus. If the Chief Priests and other members

of the Sanhedrim, had heard any rumour of Saul's wonderful conversion,

they would of course try to keep such a matter secret. These things

account for the fact, that the Apostles in Jerusalem had never heard

of the change that had taken place in Saul, whom they remembered as

consenting to the death of Stephen, and then going to Damascus to

persecute the believers. Three years had now passed since that time,

and the Apostles probably thought that during that period, Saul had

been actively employed in trying to prevent the spreading of the

Gospel.

"And when Saul was come to Jerusalem, he assayed (or attempted) to

join himself to the disciples: but they were all afraid of him, and

believed not that he was a disciple." Barnabas, however, in some way

had become acquainted with the circumstances concerning Saul: he

therefore "took him, and brought him to the Apostles, and declared

unto them how he had seen the Lord in the way, and that he had spoken

to him, and how he had preached boldly at Damascus in the name of

Jesus." This was sufficient; on the testimony of Barnabas, the

Apostles gladly received Saul as a fellow labourer, and from that time

"he was with them coming in and going out at Jerusalem. And he spake

boldly in the name of the Lord Jesus," especially endeavouring to

convince the Grecians, or foreign Jews. But instead of listening to

Saul, "they went about to slay him"; which, when the "brethren knew,

they brought him down to Caesarea, and sent him forth to Tarsus," his

native place in Cilicia. The removal of Saul at this time, seems to

have had a good effect; for we read, "then had the churches rest

throughout all Judaea and Galilee and Samaria, and were edified; and

walking in the fear of the Lord, and in the comfort of the Holy Ghost,

were multiplied."

Leaving the history of Saul for awhile, the Book of Acts gives us some

account of Peter's labours: he went from place to place, spreading the

knowledge of the Gospel everywhere. At Lydda, a very large village not

far from Joppa, "he found a certain man named AEneas, which had kept

his bed eight years, and was sick of the palsy. And Peter said unto

him, AEneas, Jesus Christ maketh thee whole: arise, and make thy bed.

And he arose immediately," the palsy leaving him and his strength

returning, as Peter spake these words.

The news of what had happened at Lydda soon reached Joppa; and the

disciples who dwelt there, sent unto Peter, desiring that he would not

delay to come to them. The cause of their sending for the Apostle, was

the death of a certain disciple, a woman "named Tabitha, which by

interpretation is called Dorcas: this woman was full of good works and

almsdeeds which she did": her kindness and charity had made her to be

loved by all, and her death therefore caused great grief to those who

had benefited by her kindness. Peter obeyed the summons of the

messengers; he "arose and went with them. When he was come" to Joppa,

"they brought him into the upper chamber," where they had laid the

body: "and all the widows stood by, weeping, and shewing the coats

and garments which Dorcas made, while she was with them." But Peter

put them all out of the chamber, and then "kneeled down, and prayed."

After this, turning to the body, he said, "Tabitha, arise. And she

opened her eyes: and when she saw Peter, she sat up. And he gave her

his hand, and lifted her up, and when he had called the saints and

widows, presented her alive. And it was known throughout all Joppa;

and many believed in the Lord," in Whose name, and by Whose power,

Peter had worked this great miracle.

It has been said of this Tabitha, that "by interpretation her name was

Dorcas." This good woman was a _Grecian_, or foreign Jewess, and as

such, her name was Tabitha, which means an "antelope"--a very graceful

animal of the deer kind, having very beautiful eyes. It was a common

practice amongst the Arabs, and other nations of Asia, to give to

female children the names of such animals as were particularly

admired. The Jews, instead of calling Tabitha by what was _to them a

foreign_ name, called her Dorcas; because that word, in their

language, meant antelope. Therefore, Dorcas was the Jewish

interpretation of Tabitha.

Peter did not leave Joppa again immediately after the restoration of

Dorcas; on the contrary, "he tarried many days in Joppa, with one

Simon a tanner."

The Gospel had by this time been preached freely to the Jews in

Jerusalem, and throughout Judaea, Samaria, and Galilee; and the time

was now come for it to be preached to the Gentiles also. Peter was

accordingly chosen by God to begin this work, about A.D. 40. We are

told, "There was a certain man in Caesarea called Cornelius, a

centurion of the band called the Italian band, a devout man, and one

that feared God with all his house, which gave much alms to the

people, and prayed to God alway." The Italian band, was a company of a

thousand Roman soldiers, acting probably as a guard to the Roman

governor of Judaea, whose usual residence was at Caesarea, a city of

great importance.

Cornelius was one of the centurions, or captains, of the Italian band:

he was a Gentile, who had already given up idolatry, and become a

sincere worshipper of the God of Israel: but as he had not observed

all the forms and ceremonies required by the Law, the Jews did not

look upon him as one of themselves. Such persons were called

"Proselytes of the Gate"; and although they were allowed to dwell

among the Jews, they were looked upon as unclean.

Cornelius had brought all his household to worship the One True God:

he was constant in prayer; and he showed his love for God, by charity

to man for His sake.

Such a devout man was well pleasing to the Lord, Who now called him to

a "knowledge of the truth as it is in Jesus." Cornelius being engaged

in prayer about the ninth hour of the day, one of the times especially

appointed for prayer in the temple, saw in a vision an angel of God,

who told him that by his prayers and his alms (signs of faith and

obedience), he had found favour with God. The angel then bade him send

to Joppa for Simon Peter, saying also, "he shall tell thee what thou

oughtest to do." We may be sure that Cornelius received this divine

message with joy and thankfulness, and he immediately sent "two of his

household servants, and a devout soldier of them that waited on him

continually"--men upon whom he could thoroughly depend, to Joppa, to

fetch Peter. On the morrow, as these messengers drew near to Joppa,

the Lord, by means of a vision, prepared Peter to receive them. About

the sixth hour Peter went up upon the house-top to pray, where he

would be quiet and undisturbed. "And he became very hungry, and would

have eaten: but while they made ready, he fell into a trance," or kind

of fainting fit. In this state he had a vision; and "saw heaven

opened, and a certain vessel descending unto him, as it had been a

great sheet, knit (or fastened together) at the four corners, and let

down to the earth." In this vessel, which is compared to a large

sheet, were "all manner of four-footed beasts of the earth, and wild

beasts, and creeping things, and fowls of the air"--many of these

creatures being unclean, according to the Jewish Law. "And there came

a voice to him, Rise, Peter; kill and eat. But Peter said, Not so,

Lord; for I have never eaten anything that is common or unclean. And

the voice spake unto him again the second time, What God hath

cleansed, that call not thou common. This was done thrice: and the

vessel was received up again into heaven." Although Peter was a true

follower of Jesus Christ, he had not yet got over his Jewish

prejudices; but like the rest of his countrymen, looked upon the

Gentiles as unclean, and thought that it was as great a sin for a Jew

to keep company with a Gentile, as it would be for him to eat any of

the unclean animals, which the Lord forbade him to touch. The vision

now sent to Peter, plainly showed him that Jesus did not wish his

followers to observe any longer the ceremonial Law; and above all,

that in preaching the Gospel, no distinction was to be made between

Jew and Gentile. No man was to be looked upon as unclean, since it was

the Will of God that _all_ should come to the knowledge of the truth,

and be joined together in one body, the Church.

This vision greatly astonished Peter, and perplexed him: but while he

"doubted in himself what this vision which he had seen should mean,"

the whole matter was made plain to him. By this time "the men which

were sent from Cornelius" had reached Joppa, and having made inquiry

for the house of Simon the tanner, they now "stood before the gate,

and called, and asked whether Simon, which was surnamed Peter, were

lodged there:" and "while Peter thought on the vision," trying to

discover what it might mean, "the Spirit said unto him, Behold, three

men seek thee. Arise therefore, and get thee down," to hear wherefore

they are come, and "go with them," as they will ask thee, "doubting

nothing"--having no doubts or fears upon the subject, but feeling sure

that you are doing right by going with them,--"for I have sent them."

Chapter VIII.--PETER AND CORNELIUS.

Having received the direct commands of God by the Holy Spirit, "Peter"

at once "went down to the men which were sent unto him from Cornelius;

and said, Behold, I am he whom you seek; what is the cause wherefore

ye are come? And they said, Cornelius the centurion, a just man, and

one that feareth God, and of good report among all the nation of the

Jews, was warned from God by an holy angel to send for thee into his

house, and to hear words of thee. Then called he them in, and lodged

them. And on the morrow Peter went away with them, and certain

brethren from Joppa accompanied him. And the morrow after they entered

into Caesarea." Cornelius, knowing at about what time his messengers

might be expected back, had called his friends together to receive

Peter, whom he was anxiously expecting to come with his servants. "And

Cornelius waited for them, and had called together his kinsmen and

near friends. And as Peter was coming in, Cornelius met him, and fell

down at his feet, and worshipped him." Thus did the centurion show his

joy and gratitude after the manner of the Gentiles, who often did pay

to their fellow creatures that degree of reverence and worship due to

God alone; and Cornelius, looking upon Peter as the especial servant

of God sent to him by the interposition of an angel, might naturally

on his appearance fall into this error. Peter, however, at once

checked such an expression of the centurion's feeling; teaching him,

that the worship due to God must never be given to any man under any

circumstances; so, when Cornelius fell at his feet, "Peter took him

up, saving, Stand up; I myself also am a man. And as he talked with

him, he went in, and found many that were come together. And he said

unto them, Ye know how that it is an unlawful thing for a man that is

a Jew to keep company or come unto one of another nation; but God hath

shewed me that I should not call any man common or unclean. Therefore

came I to you without gainsaying, as soon as I was sent for." Having

thus given an account of himself, Peter very naturally added, "I ask

therefore for what intent ye have sent for me?" Cornelius at once gave

to Peter an account of the vision that had been vouchsafed to him, and

in consequence of which he had sent for him; and added, "and thou hast

well done that thou art come. Now therefore are we all here present

before God, to hear all things that are commanded thee of God."

Peter, as a Jew, had been brought up to believe that the favour of God

was confined to the descendants of Abraham; but he now openly

expresses his conviction, that no such line of separation existed,

saying, "Of a truth I perceive that God is no respecter of persons:

but in every nation he that feareth him, and worketh righteousness, is

accepted with him:" a doctrine very displeasing to the unbelieving

Jews, but most comforting to the Gentiles, who were no longer shut out

from the favour of God, now that all distinction between Jew and

Gentile was done away with by the preaching of the Gospel. Peter then

spake to Cornelius and his friends of Jesus; of His Life, Death,

Resurrection, and of the commandment which He had given to His

Apostles "to preach unto the people, and to testify that it is he

which was ordained of God to be the Judge of quick and dead;" and

Peter ended his discourse by repeating the great Gospel truth, "that

through faith in Jesus all may receive remission or pardon of their

sins."

Even while Peter was speaking, the Lord gave a signal proof that there

was indeed, in His sight, no difference between Jew and Gentile,

amongst those who believed the Gospel, and became followers of Jesus;

for "the Holy Ghost fell on all them which heard the word," that is,

the Gospel as now preached by Peter; and the Spirit enabled "them to

speak with tongues," that is, to speak foreign languages, as in the

case of the Apostles on the Day of Pentecost: for this instance of

mercy they did magnify and praise the Lord.

"And they of the circumcision," the Jews who had become believers, and

had now accompanied Peter from Joppa to Caesarea, "were astonished,

because that on the Gentiles also was poured out the Holy Ghost," in

this plain and unmistakeable manner.

"Then answered Peter, Can any man forbid water, that these should not

be baptized, which have received the Holy Ghost as well as we?" Peter

justly felt, that these Gentiles, who had so evidently been made

partakers of "the inward and spiritual grace of Baptism," might be

safely allowed to receive "the outward visible sign." "And he

commanded them to be baptized in the name of the Lord. Then prayed

they him to tarry certain days" at Caesarea, that he might yet further

instruct them in the doctrines of the Gospel.

Peter no doubt complied with this request, and we may be sure that he

dwelt on the necessity of holiness in all the followers of Jesus, and

exhorted his hearers to constant and earnest prayer to Him, from Whom

come all good gifts, and without Whose help man can do no good thing.

"The Apostles and brethren that were in Judaea, heard that the Gentiles

had also received the word of God," without at the same time hearing

under what circumstances Peter had gone amongst them to preach it.

"And when Peter was come up to Jerusalem, they that were of the

circumcision,"--that is, those Jews who, although they had become

disciples, still thought that the Law of Moses was to be obeyed in all

its ceremonies, and that the Gospel should be preached to Jews

only,--blamed, or "contended with Peter, saying, Thou wentest in to

men uncircumcised, and didst eat with them." Peter, instead of being

angry, that he, one of the Apostles appointed by Christ, should be

thus called to account by those whose duty it was to learn of him,

quietly "rehearsed (or repeated) the matter from the beginning, and

expounded it by order unto them," beginning with his own vision at

Joppa, and ending with the baptism of Cornelius and his friends, in

consequence of the pouring out of the Holy Ghost upon them; saying, in

regard to this subject, "Then remembered I the word of the Lord, how

that he said, John indeed baptized with water; but ye shall be

baptized with the Holy Ghost. Forasmuch then as God gave them the like

gift as he did unto us, who believed on the Lord Jesus Christ, what

was I, that I could withstand God?"

"When they heard these things, they held their peace," ceased to blame

Peter, seeing that he had only done as God directed him: and being now

convinced that it was indeed the Will of the Lord that the Gospel

should be preached to all nations, they "glorified God, saying, Then

hath God also to the Gentiles granted repentance unto life."

All who believe in Jesus Christ themselves, will always rejoice when

others are brought to do so too: Christians will ever show their love

for Jesus, by doing all in their power to bring others to know and

love Him: and whatever else we may be able to do, let us always

remember to pray for them, and to ask God to let "His knowledge cover

the earth as the waters cover the sea."

One thing more we should remark, as it teaches us a useful lesson in

our dealings with our fellow creatures; and that is, how often

disputes and quarrels would be avoided, if we followed Peter's

example; and, instead of being angry when we are unjustly blamed, were

to take it patiently, and then quietly explain all the circumstances

which have caused the misunderstanding. But instead of that, amongst

us, whether children or grown-up people, if one makes a false

accusation, or casts undeserved blame upon another, that other too

often feels provoked and angry, and answers sharply; one sharp cross

answer leads to others; and so on, until there is a regular quarrel,

whereby both parties sin against God: and all this might have been

prevented by a few quiet gentle words of explanation. Let us remember,

"that a soft answer turneth away wrath," and that the "beginning of

strife is as when one letteth out water,"--we cannot tell where it

will stop.

The Lord bids us live peaceably with all men: let us try to do so,

striving never to provoke others, nor to be provoked by them.

We have seen that, after Stephen's death, most of the disciples left

Jerusalem, and "they which were scattered abroad upon the persecution

that arose about Stephen, travelled as far as the country of

Phenice," or Ph[oe]nicia, to the N.W. of Judaea, and to the isle of

Cyprus, and to the town of Antioch in Syria, which lay about twelve

miles from the sea, having the river Orontes running through it. To

all these distant parts the disciples travelled, "preaching the word

to none but unto the Jews only," who happened to be in those different

places. "And some of them were men of Cyprus and Cyrene, which, when

they were come to Antioch, spake unto the Grecians," the Jews born in

foreign lands, preaching the Lord Jesus. The people of Cyprus, and of

Cyrene on the coast of Africa, spake the Greek language; and

therefore, could make themselves understood by the Grecians, who knew

nothing of Hebrew, the language in which the other disciples preached.

"And the hand of the Lord was with" all them that preached; and "a

great number believed, and turned unto the Lord."

"Then tidings of these things came unto the ears of the church which

was in Jerusalem: and they sent forth Barnabas, that he should go as

far as Antioch," to ascertain the truth of what the Apostles had

heard, and to confirm the faith of those who had turned to the Lord.

Barnabas was now numbered with the Apostles, and exercised like

authority; "for he was a good man, and full of the Holy Ghost and of

faith." When he came to Antioch, and had seen how by the grace of God

so many were truly converted, he "exhorted them all, that with purpose

of heart they would cleave unto the Lord": that is, that they would

continue steadfast in the faith, and determine to devote themselves

entirely, body and soul, heart and mind, to the service of the Lord.

The preaching of such a man could not fail to have its effect; for he

was full of the Holy Ghost; and so we read that "much people was added

unto the Lord."

Chapter IX.--PETER DELIVERED FROM PRISON.

Barnabas, finding that there was plenty of work to be done at Antioch,

"departed to Tarsus, for to seek Saul," that he might come and help

him. "And when he had found him, he brought him unto Antioch. And it

came to pass that a whole year they assembled themselves with the

church" (that is, joined in the assemblies of the believers), "and

taught much people,"--converting, we may be sure, Gentiles as well as

Jews. Scripture tells us here, "And the disciples were called

Christians first in Antioch." Some people have thought that this name,

in which we glory, was given to the disciples by their enemies, in

scorn of them as followers of Christ; but it is far more likely that

it was given them by Saul and Barnabas, under the direction of the

Holy Spirit.