Up to this time, the Jewish converts were called amongst themselves

"disciples," "believers," "saints"; and all together, "the Church."

Their enemies called them "Nazarenes," "Galileans," or the "men of

this way." Now that there were so many of them, it was quite necessary

that they should be distinguished by some peculiar name; and what name

could be more appropriate, than one which marked them as the followers

and disciples of Jesus Christ--believers in the Messiah, the Anointed,

through Whom alone they, and all mankind, could receive pardon of

their sins? Let us, whilst we glory in the name of Christians, take

care that we are not so in name _only_. All who are joined to Christ,

or made part of His body the Church, by Baptism, are now called

Christians. The cross is the sign, or symbol, of the Christian faith.

In Baptism, the figure of the cross is made on the forehead of the

person baptized, to signify that he, or she, is now entered as a

faithful soldier and servant of Christ; and that this service is to be

continued as long as life lasts.

This shows us what each one of us should be,--"a faithful soldier,"

fighting against all the enemies of our Lord, which are the Devil and

his evil angels, our own bad passions and desires, and every kind of

sin: and "a faithful servant," studying to know his Master's Will,

that he may do it thoroughly, whatever suffering or trouble it may

bring upon himself. Let us seriously consider whether we are such

Christians, really and truly trying to serve and please God. If we are

_not_, the name of Christian will be of no use to us. Jesus Himself

says, "Not every one that saith unto me, Lord, Lord, shall enter the

kingdom of heaven; but he that doeth the will of my Father which is in

heaven." Let each one of us pray earnestly to God, that for the sake

of His blessed Son, Jesus Christ, He will give us the help of the Holy

Spirit, so that we may become true Christians in the sight of Him, by

Whom all our thoughts, words, and actions are known.

In order to understand perfectly all that the Bible tells us, it is

necessary to mention a few circumstances connected with the history of

the Jews, which are not written in the Scriptures, but are told us by

a man called Josephus, himself a Jew, who lived at this time, and has

left us an account of all that he saw and heard amongst his

countrymen. We have already heard that Herod the Great, who slew the

infants of Bethlehem, had many descendants, who all bore the same

name, and several of whom are spoken of in Scripture. Some account has

already been given of them. Aristobulus, one of the unfortunate sons

of Herod the Great and Mariamne, left two sons: one named Herod

Agrippa, called also the Elder, to distinguish him from his own son,

named also Herod Agrippa; and another son, also called Herod, who

became King of Chalcis. Herod Agrippa the Elder lived for some years

quietly at Rome, as a private person, and was in favour with Tiberius,

who became Emperor of Rome A.D. 14. But some persons having accused

Herod, whether truly or falsely we cannot say, of wishing for the

Emperor's death, he was put into prison, where he remained until

Tiberius died, about four years after the Crucifixion of Jesus.

Caligula, who became Emperor at the death of Tiberius, A.D. 37, made

Herod Agrippa king over Iturea and some neighbouring parts of the

country.

Pontius Pilate had ceased before this to be Governor, or Procurator,

of Judaea. A riot, or disturbance, had taken place amongst the people

of Samaria. Pilate put a stop to it; but he afterwards treated the

people with such extreme severity, that the Roman Emperor deprived him

of his government, which he had held for about ten years. Pilate was

banished to Vienne, a place in Gaul (as France was then called), and

there he killed himself.

About the same time that Pilate was deprived of his office, Herod

Antipas was also deprived of his. Herod Antipas, the second son of

Herod the Great, was the tetrarch, or governor of Galilee, who put

John the Baptist to death, and who, with his men of war, mocked and

ill treated our blessed Lord, Who was sent to him by Pilate. A few

years after the death of Jesus, Herod wished to make himself king of

Judaea; and he was in consequence deprived of his government, and

banished into Spain, also a Roman province, where he died miserably.

So soon did punishment fall upon these two bad men, who had sinned

against the Lord Jesus Christ.

Caligula, who made Herod Agrippa king over some parts of Syria and

Palestine, was anxious to be looked upon and treated as a god; and of

course his heathen subjects did not much care whether he were so

considered or not. But although the Jews had refused to believe in the

Messiah, they had, ever since the return from the Captivity, a horror

of worshipping anything but the Lord God Almighty, the God of Abraham.

When, therefore, Caligula ordered that a gilt statue of himself, as a

god, should be set up in the temple, all Judaea was filled with horror;

and for several weeks the people ceased from following their usual

occupations, and the country towards Mount Carmel was crowded with

people in mourning. The Roman governor of Syria, charged to set up

this statue, seeing the distress of the people, kindly listened to

their entreaties, that he would wait a little before he executed this

dreadful order. The Jews then applied to Herod Agrippa the Elder, who

happened to be in Rome; and he, with great difficulty, persuaded

Caligula not to insist upon setting up this statue.

When Claudius became Emperor, A.D. 41, he added the provinces of Judaea

and Samaria to Herod's dominions, so that he governed the whole land

of Palestine, bearing the title of king.

The trouble that the Jews were in under Caligula, prevented their

thinking so much of persecuting the Christians; and thus the Church of

Christ had a little rest, and went on increasing. But now that Herod

Agrippa had become King of Judaea, it was different; for he, seeing the

number of Christians increasing in a most extraordinary manner, was

fearful that they might rebel, and refuse to obey him as their king:

therefore we read, "Now about that time Herod the king stretched forth

his hands to vex certain of the church. And he killed James the

brother of John with the sword. And because he saw it pleased the

Jews, he proceeded further to take Peter also." Herod was anxious to

gain favour with his Jewish subjects; and there was no more certain

way of doing so, than by persecuting the Christians. Having therefore

killed one of the sons of Zebedee, he determined to take Peter, who

was one of the chief amongst the Apostles. "Then were the days of

unleavened bread"--that is, the Feast of the Passover was now drawing

near; and the preparation for that Holy Sacrifice had already begun,

by the putting away of leaven out of every Jewish house, according to

the Law of Moses. "And when Herod had apprehended Peter, he put him in

prison, and delivered him to four quaternions of soldiers to keep

him; intending after Easter to bring him forth to the people," with

the intention, no doubt, of slaying him, as he had already slain

James. Four soldiers formed a quaternion; four quaternions therefore

were sixteen men, who were especially appointed to guard Peter. "Peter

therefore was kept in prison: but prayer was made without ceasing of

the church unto God for him": and the prayers of the saints were more

effectual than all the precautions taken by Herod.

It was customary with the Romans to fasten a prisoner to his keeper by

a light chain, which went round the wrist of each; thus rendering it

impossible for the prisoner to move without the knowledge of his

keeper. For greater security, Peter was thus bound to two of the

soldiers.

During the night before the day on which "Herod would have brought

Peter forth, he was sleeping between two soldiers, bound with two

chains: and the keepers before the door kept the prison. And, behold,

the angel of the Lord came upon him, and a light shined in the prison:

and he smote Peter on the side," (to awaken him,) "and raised him up,

saying, Arise up quickly. And his chains fell off from his hands,"

(without disturbing the keepers). "And the angel said unto him, Gird

thyself, and bind on thy sandals. And so he did. And he saith unto

him, Cast thy garment about thee, and follow me." Peter did as he was

told; but all this time he was not aware that he was really free, but

thought he was merely dreaming: he "wist not that it was true which

was done by the angel; but thought he saw a vision. When they were

past the first and the second ward," (different parts of the prison,

without being perceived by any of those who kept the doors,) "they

came unto the iron gate that leadeth unto the city; which opened to

them of his own accord: and they went out, and passed on through one

street; and forthwith the angel departed from him." His miraculous

work being now accomplished, the angel left Peter to go on his own

way. The departure of his heavenly guide seems to have aroused Peter

to the reality of what had happened; he no longer thought he had seen

a vision. "And when Peter was come to himself, he said, Now I know of

a surety, that the Lord hath sent his angel, and hath delivered me out

of the hand of Herod, and from all the expectation of the people of

the Jews. And when he had considered the thing, he came to the house

of Mary the mother of John, whose surname was Mark." This Mark, whose

name was also John, was the writer of the Gospel bearing his name:

his mother was sister to Barnabas, and her house was no doubt a place,

where the Christian brethren often met for the purpose of prayer; and

now, although it was not yet daylight, "many were gathered together

praying." Probably they had spent the night in prayer for the

deliverance of Peter. "And as Peter knocked at the door of the gate, a

damsel came to hearken, named Rhoda. And when she knew Peter's voice,

she opened not the gate for gladness, but ran in, and told how Peter

stood before the gate."

The faith of the brethren was not strong enough to make them at once

believe in such a wonderful answer to their prayers. They knew that

Peter was securely shut up in prison; and so, when Rhoda suddenly

announced that he was standing at the door, they said unto her, "Thou

art mad"; thinking that she did not know what she was saying: and when

she insisted "that it was even so," they could not then believe that

it really was Peter himself, but said, "It is his angel," or spirit.

"But Peter continued knocking"; thus showing that it was no spirit,

but a real living being: "and when they had opened the door, they were

astonished." Peter would not allow them to express their astonishment,

but "beckoning unto them with the hand to hold their peace," (that is,

making a sign unto them not to speak,) he "declared unto them how the

Lord had brought him out of the prison." When he had finished the

wonderful recital, he said, "Go, shew these things unto James, and to

the brethren."

Though in many respects all the Apostles were upon an equality, it was

necessary that some one of them should have the particular direction

of the affairs of the Church at Jerusalem; and James seems to have

held this office. The other Apostles therefore gave him an account of

their labours, and of anything remarkable which took place. This

James, called "the Less," to distinguish him from James the son of

Zebedee, is sometimes spoken of as "the Lord's brother," though there

is every reason to believe that he was not his brother, but the nephew

of His mother Mary. In those times, such near kinsmen as first

cousins--that is, the children of brothers and sisters--were often

called brethren. If the mother of Jesus had had any other children, it

would not have been necessary for our Lord to commend her to the care

of His beloved disciple John, whom He bade her to look upon as a son.

James is always considered as the first Bishop: he was Bishop of the

Church in Jerusalem; and he remained in that city, whilst the other

Apostles travelled from place to place, preaching the Gospel to all

people. Peter was anxious that James, and all the brethren, should

know what had happened to him, that they might bless God for answering

their prayers in such a wonderful manner, and that their faith might

be strengthened, by seeing how able and willing the Lord is to

preserve His servants, and defend them from all enemies, as long as He

has any work for them to do upon earth.

Chapter X.--SAUL AND BARNABAS CALLED TO PREACH TO THE GENTILES.

After giving his message for James, "Peter departed, and went unto

another place," where Herod's officers would be less likely to look

for him, than in a house where the Christians were in the habit of

meeting.

Nor did Peter remain in Jerusalem, where he would at any moment be

liable to be discovered: what he did is not quite certain, but there

is good reason to believe that he went to Rome, and preached the

Gospel to Jews and Gentiles; so as to found, or begin, the

establishment of a Christian Church in that city. It is also believed

that Mark went with Peter, and that he then wrote his Gospel, for the

use of the Christian converts at Rome.

When Herod found that Peter had actually escaped out of prison, he

caused all the keepers of the prison to be put to death.

After this, he "went down from Judaea to Caesarea, and there abode."

From other writings we learn, that Herod went to Caesarea at this time,

for the purpose of celebrating a festival in honour of Claudius Caesar,

who had become Emperor of Rome a year or two before, in A.D. 41. We

also learn that the people of Tyre and Sidon had in some way or other

offended Herod, who was intending to make war upon them. The idea of

war greatly alarmed the inhabitants of Ph[oe]nicia, because they got

the chief part of their wheat and honey, and other provisions, from

the land of Judaea; and of course if there were a war, such supplies

would be stopped, and a famine would be the consequence. We read in

the Scripture, that "Herod was highly displeased with them of Tyre and

Sidon: but they came with one accord to him, and, having made Blastus

the king's chamberlain their friend, desired peace; because their

country was nourished by the king's country." Herod, at the request of

Blastus, consented to receive the messengers sent from Tyre and Sidon.

"And upon a set day," a day appointed for the purpose, "Herod, arrayed

in royal apparel, sat upon his throne, and made an oration" (or long

speech) "unto them." What Herod said, we do not know; but Josephus

tells us that he wore on this occasion a magnificent robe of silver

tissue, and that the sun shining upon it, made it look so dazzlingly

bright and beautiful, that the people cried out, Forgive us for having

only paid honour to you as a mortal king: from this time we shall look

upon you as being far superior to mortals! Instead of reproving them

for thus setting up a mortal man as being equal to God, Herod was

pleased with this speech; but he had soon cause to repent of his pride

and folly: for before he left the theatre, or public building in which

such assemblies took place, he was seized with most dreadful pains in

his stomach, so that in his agony he exclaimed, "I whom ye have called

a god am now going to die a miserable death." The king was then

carried to his palace, where he died after five days of fearful

suffering: a warning to all, who allow others to treat them as if they

were beings superior to their fellow-men.

None of this is told us in the Bible: all that we read on this subject

in the Book of Acts, is, that Herod "made an oration. And the people

gave a shout, saying, It is the voice of a god, and not of a man. And

immediately the angel of the Lord smote him, because he gave not God

the glory: and he was eaten of worms, and gave up the ghost."

Herod died about A.D. 44, lamented by the Jews, whose favour he had

gained by his persecution of the Christians: the Roman soldiers, on

the contrary, rejoiced at his death, and spake against him, which made

the Jews very angry. This bad feeling now raised between the Roman

soldiers and the Jews, was one cause of the troubles and disturbances

which soon followed: for from this time until Jerusalem was destroyed,

twenty-six years later, the land of Judaea never enjoyed any real rest

or quiet. How could the blessing of God, which can alone give peace

and happiness, rest upon a people who had so fearfully sinned against

God, by their rejection of the Messiah, His Son Jesus Christ.

Herod Agrippa the Elder, of whose death we have just spoken, left

three children: a son, bearing his own name of Herod Agrippa; and two

daughters, Bernice and Drusilla, both mentioned in Scripture.

Herod Agrippa the Second, or Younger, was only seventeen years old

when his father died; and his dominions were therefore placed under

the care of a Roman governor; but afterwards he was allowed to rule

over a part of them, and to take the title of king: and upon the death

of his uncle, Herod king of Chalcis, the Emperor Claudius allowed this

Herod Agrippa to succeed to his kingdom. Nero, who became Emperor of

Rome, A.D. 54, added to the dominions already possessed by Herod

Agrippa the Second, in the land of Judaea. We shall hear of him again

in the Book of Acts. Both Drusilla and Bernice were bad women:

Drusilla married Azizus, king of the Emesians; but Felix, a Roman, who

afterwards became governor or procurator of Judaea, persuaded her to

leave her husband, and become his wife. Of this Felix we shall hear

more by and by, after he became the governor of Judaea.

We must now go back to the history of Saul and Barnabas, whom we left

at Antioch preaching the Gospel, and bringing into the Church many

converts, who were then called Christians.

Whilst Barnabas and Saul were still at Antioch, preaching the Gospel

of Jesus, there "came prophets from Jerusalem unto Antioch. And there

stood up one of them named Agabus, and signified (or foretold) by (the

direction of) the Spirit that there should be great dearth (or famine)

throughout all the world: which came to pass in the days of Claudius

Caesar," who was at that time Emperor of Rome. The word here translated

"world," sometimes means the Roman Empire, and sometimes only the land

of Judaea. In this case, it appears to mean Judaea only; for the dearth

seems to have been confined to that country: and Josephus, speaking of

this dearth in the reign of Claudius, tells us, that large quantities

of corn were sent up to Jerusalem from the neighbouring provinces,

which could not have been the case if the dearth had been felt in them

also. On the announcement of the distress about to come upon their

brethren in Judaea, "the disciples" at Antioch, "every man according to

his ability, determined to send relief unto the brethren which dwelt

in Judaea." By this we learn, that the custom of having all things in

common had not been followed at Antioch. Most probably by this time it

had been given up altogether; for now that the numbers of Christians

had so largely increased on all sides, the plan of having all things

in common would be no longer desirable, or even practicable. Each

Christian of Antioch determined then to give what he could for the

relief of their fellow Christians in Judaea; "which also they did, and

sent it to the elders by the hands of Barnabas and Saul," who

immediately set out from Antioch, to take the money thus collected to

the elders of the Church at Jerusalem. These two Apostles stayed in

Jerusalem for some months; probably about a year. We learn from

another part of the Book of Acts, that during this stay at Jerusalem,

Saul had a very remarkable vision. He was praying in the temple, when

by the power of God he fell into a trance. Whilst he was in this

state, his bodily senses suspended as it were, and his mind more alive

to spiritual things, Jesus Christ appeared to him, and said, "Make

haste, and get thee quickly out of Jerusalem: for they will not

receive thy testimony concerning me." It surprised Saul to be told

that the Jews of Jerusalem would not believe him: they knew how he had

formerly persecuted the Christians, and therefore his change of

opinions would, he thought, have great weight in convincing them of

the truth of what he now taught them: therefore he answered, and said,

"Lord, they know that I imprisoned and beat in every synagogue them

that believed in thee: and when the blood of thy martyr Stephen was

shed, I was also standing by, and consenting unto his death, and kept

the raiment of them that slew him."

To man, these things might seem to make Saul the most fit person to

convince his countrymen, but not so with God, Who had chosen Saul

especially to preach the Gospel to the Gentiles. In answer to his

pleading, therefore, Jesus now gave this positive command, "Depart:

for I will send thee far hence unto the Gentiles." This was enough,

and from henceforth Saul became a distinguished preacher to the

Gentiles. "And Barnabas and Saul returned from Jerusalem, when they

had fulfilled their ministry," (that is, the work which they came to

do,) "and took with them John, whose surname was Mark," who had before

this accompanied Peter to Rome.

Barnabas and Saul therefore went back to Antioch, but they did not

long remain there.

"Now there were in the church that was at Antioch certain prophets and

teachers," who joined with Barnabas and Saul in preaching the Gospel.

"As they ministered to the Lord, and fasted, the Holy Ghost said,

Separate me Barnabas and Saul for the work whereunto I have called

them." In what way the Holy Ghost spake, we are not told; but in some

way or other the Lord made known His Will to His faithful servants,

whilst they were engaged in the performance of their religious duties.

The work unto which Barnabas and Saul were now called, was that of

preaching the Gospel, not to Jews only, or even to Proselytes of the

Gate, but also to the idolatrous Gentiles, so as to bring them to

leave their false religion and become Christians. Although the

appointment of Barnabas and Saul to this work was direct from God, yet

outward forms were to be observed in dedicating them to it, and solemn

prayers offered up for their success. In this matter, no doubt the

prophets and teachers acted by the direction of the same Spirit which

had bade them separate, or set apart the two Apostles for this

particular work. "And when they had fasted and prayed, and laid their

hands on them, they sent them away."

Barnabas and Saul now set out on their first journey, about A.D. 45.

"So they, being sent forth by the Holy Ghost, departed unto Seleucia,"

a port at the mouth of the river Orontes, a little to the west of

Antioch; "and from thence they sailed to Cyprus. And when they were at

Salamis," a city in the eastern part of the island, "they preached the

word of God in the synagogues of the Jews"; for though they had a

positive commission to preach to the Gentiles, they were not to

neglect the Jews, but preach the Gospel first to them, if they would

but listen to it. "And they had also John (or Mark) to their

minister,"--to help in their ministry or work.

Chapter XI.--SAUL'S NAME CHANGED TO PAUL.

Having preached the Word at Salamis, Barnabas and Saul, with Mark,

journeyed on, proclaiming their good tidings in every village. "And

when they had gone through the isle," they came unto Paphos, the chief

city, situated on the western coast of Cyprus. Here the "deputy of the

country," that is, the magistrate or governor appointed by the Roman

Emperor, resided: this deputy, whose name was Sergius Paulus, was

himself a Roman and a heathen; but he was "a prudent man," that is, a

man of good sense and understanding; therefore, when he heard of

Barnabas and Saul teaching new and wonderful doctrines, he was

anxious to hear and judge for himself as to their truth: he therefore

"called for Barnabas and Saul, and desired to hear the word of God."

But Sergius Paulus had with him, as his friend and adviser, a Jew,

whose name was Bar-jesus: he was also called Elymas, because he was

looked upon as a sorcerer or magician, and the word "Elymas" means

something of that sort. This man, who pretended to be a prophet, and

to have power to work miracles, did not at all wish that Christianity

should spread; and seeing that the Roman governor was inclined to

believe what the Apostles taught, he contradicted them, "withstood

them, seeking to turn away the deputy from the faith." For this

conduct Saul reproved him severely, pronouncing upon him a heavy

punishment: we read, "Then Saul, (who also is called Paul,) filled

with the Holy Ghost, set his eyes on him, and said, O full of all

subtilty and all mischief, thou child of the devil, thou enemy of all

righteousness, wilt thou not cease to pervert the right ways of the

Lord? And now, behold, the hand of the Lord is upon thee, and thou

shalt be blind, not seeing the sun for a season. And immediately there

fell on him a mist and a darkness; and he went about seeking some to

lead him by the hand. Then the deputy, when he saw what was done,

believed, being astonished at the doctrine of the Lord." He saw that

the Apostles were far superior to Elymas, who could not save himself;

and he at once believed all that they taught, convinced that God was

indeed with them.

We have read, "then Saul, who also is called Paul"; and we find that

from this time he is never again spoken of in Scripture by the name of

Saul. As the Bible does not tell us _why_ his name was changed, we

cannot be sure; but there are several reasons which may have caused

the change. First, Sergius Paulus was the first idolatrous Gentile

mentioned as having become a Christian, and it is very probable that

the Apostle had the name of Paul (which is the same as Paulus) given

to him, in remembrance of this act of mercy shown to the Gentiles by

God. Then, again, the Jews, particularly those who like Paul were not

born in the land of Judaea, often had a Roman as well as a Hebrew name

given to them; and they called themselves by either, according to the

custom of the people amongst whom they went. Some persons think that

the Apostle now chose the name of Paul, which means "little" or

"weak," instead of that of Saul, meaning "beloved" or "desirable."

Paul was now humble; he felt that he was weak, and that whatever he

might be able to do, could be done only by the power of the Holy

Ghost, directing and helping him. But whatever the cause may be, it is

certain that from this time he is always called Paul--a name much more

pleasing to the Gentiles, amongst whom he was appointed to teach, than

the Hebrew appellation of Saul. The remaining chapters of the Book of

Acts give us the account of the Five Journeys made by this Apostle, in

order to preach the Gospel to the Gentiles: of the other Apostles we

hear but little. We generally speak of the Apostles and Evangelists as

_St._ Peter, _St._ John, _St._ Paul, _St._ Matthew, _St._ Luke, &c.

"Saint" means good and holy; and we may well call the Apostles so, to

distinguish them from other men; for they were holy men, inspired and

guided in a peculiar way by the Holy Ghost, and we should, therefore,

speak of them and think of them with reverence; remembering, that by

their preaching and writings, we, and all mankind, have learnt the

blessed tidings of salvation through Jesus Christ. St. Paul was now on

his first journey, in company with St. Barnabas; and St. Mark was with

them. From Paphos they sailed to Perga, in Pamphylia, a country in the

southern part of Asia Minor. The Scripture tells us that here John, or

St. Mark as we call him, "departing from them, returned to Jerusalem."

Why he did this, we are not told; but from what we read in other parts

of Scripture, we are sure that he did wrong. He was a young man, and

probably he was discouraged by the idea of all the difficulties and

hardships which the Apostles must meet with. After the departure of

St. Mark, St. Paul and St. Barnabas travelled northward into the

province of Pisidia, where there was also a town called Antioch,

built, like Antioch in Syria, by Seleucus Nicanor, who was king of

Syria after the death of Alexander the Great. Seleucus gave the name

of Antioch to these cities, in memory of his father Antiochus. When

the Apostles came to Antioch in Pisidia, they "went into the synagogue

on the sabbath day, and sat down. And after the reading of the law and

of the prophets, the rulers of the synagogue sent unto them, saying,

Ye men and brethren, if ye have any word of exhortation for the

people, say on." We have already learnt that the Jews were required to

set up a synagogue, in any place where ten men could meet for public

worship; and that every synagogue had its rulers: men respectable both

from age and character, who directed the services, and had some

authority over other members of the congregation. On the Sabbath

morning, two lessons were appointed to be read: one out of the Law, or

Books of Moses; the other from the writings of the Prophets: on

week-day mornings, the Law only was read. After these Lessons had been

read, it was customary for some Teacher or Rabbi to preach or speak to

the people: and if any strange teacher or learned man happened to be

present, he was often called upon by the rulers of the synagogue, to

perform this part of the service. Even if the rulers of the synagogue

at Antioch in Pisidia, knew nothing before this of the Apostles, they

would see at once that they were Rabbis or Teachers, because they "sat

down," which was customary for all belonging to this class: probably,

too, they sat down in the seats expressly set apart for the Doctors

and Teachers.

Being invited by the rulers of the synagogue to "say on," if they had

"any word of exhortation for the people," the Apostles gladly seized

the opportunity of speaking to them of Jesus, and exhorting them to

believe in Him. "Then Paul stood up, and beckoning with his hand," to

draw the attention of the congregation, "said, Men of Israel, and ye

that fear God, give audience," that is, listen to my words. By the

"men of Israel," St. Paul meant Jews born of Jewish parents, the real

descendants of Abraham: by "ye that fear God," he meant proselytes

from the Gentiles who had adopted the Jewish religion, though they

were not Jews by birth. Both equally needed to be taught the Gospel,

and St. Paul, calling upon both to listen, spake of the bringing of

the Children of Israel out of Egypt; of the mercy of God shown to them

in their wanderings, in spite of all their sins; and of their final

settlement in the land of Canaan. He then mentioned their government

by Judges, until, at the wish of the people, God gave them a king in

the person of Saul, who was succeeded by David, a man favoured by the

Lord. St. Paul then went on to explain that God had, according to His

promise, raised up from David's seed or descendants, a Saviour in the

Lord Jesus Christ, to whom John the Baptist had borne testimony; but

that the Jews and their rulers had put Him to death: thus fulfilling

the prophecies, though, if they had attended to their meaning, they

would have understood that Jesus was indeed the promised Messiah. St.

Paul then proceeded to show that God had fulfilled all His promises,

as written in the Psalms or elsewhere, by raising Jesus from the dead;

adding, "Be it known unto you therefore, men and brethren, that

through this man is preached unto you the forgiveness of sins: and by

him all that believe are justified from all things, from which ye

could not be justified by the law of Moses." None could be justified,

or accounted righteous by the law, because none could keep all its

commandments and ordinances; but those who believed in Jesus as their

Saviour, would for His sake, be _looked_ upon as righteous. Having

thus preached to the congregation the great Gospel truth of remission

of sins, St. Paul warned his hearers not to disregard his words, lest

the sentence pronounced by one of their prophets, "Behold, ye

despisers, and wonder, and perish," should fall upon them.

The words of St. Paul made an impression upon some part of his

hearers; for when the Jews were gone out of the synagogue, the

Gentiles, that is, the Jewish proselytes from the Gentiles, besought

that these words might be preached to them again. Many of the Jews and

religious proselytes also followed Paul and Barnabas, when the

congregation was broken up, and were persuaded by the Apostles to hold

fast the blessed truths, which by the grace of God they had learnt.

The fame of St. Paul's preaching, mean time, spread rapidly, "And the

next sabbath day came almost the whole city together to hear the word

of God. But when the Jews saw the multitudes, they were filled with

envy," fearing lest the Gospel, which they rejected, should be

believed by others; and therefore they "spake against those things

which were spoken by Paul, contradicting and blaspheming." Then Paul

and Barnabas plainly told these Jews, that they had begun by preaching

the word of God to them, because such was the Will of God; but, as

they wilfully refused the salvation thus offered to them, they should

now, in obedience to the same God, turn to the Gentiles, and bring the

heathens into the Church of Christ, Who was to "be for salvation unto

the ends of the earth." The Gentiles, the idolatrous Gentiles, who now

for the first time forsook their idols, as well as those who had

already turned from idolatry to worship the God of the Jews, were very

glad when they heard this, "and glorified the word of the Lord"; and

many of them believed. This made the Jews very angry, and they

"stirred up the devout and honourable women, and the chief men of the

city, and raised persecution against Paul and Barnabas, and expelled

them out of their coasts." The devout and honourable women were female

proselytes of rank, who had great influence over the lower classes in

the city. By their false accusations, the unbelieving Jews managed to

stir up the higher class of citizens and the rulers of the city, to

persecute the Apostles and drive them out of their country. "But they

shook off the dust of their feet against them, and came unto Iconium,"

a town to the S.E. of Antioch, in the province of Lycaonia. We must

remember, that when Jesus first gave commandment to His Apostles to go

and preach to the Jews, He told them that when they left any house or

city, where the people refused to hear them, they were to shake off

the dust of their feet, to show that they would have nothing more to

do with them: just as the Jews, who looked upon the dust of heathen

lands to be polluted, shook it off their garments, to signify that

they had nothing to do with such idolaters. But the disciples, who

were left at Antioch, "were filled with joy, and with the Holy Ghost."

They rejoiced in the knowledge of those blessed truths which they had

learnt from the Apostles; and the Holy Ghost was abundantly shed upon

the members of the infant Church at Antioch, encouraging and assisting

them to increase in faith and righteousness of life.

Chapter XII.--ST. PAUL'S FIRST APOSTOLIC JOURNEY.

"And it came to pass in Iconium, that Paul and Barnabas went both

together into the synagogue of the Jews, and so spake, that a great

multitude of the Jews and also of the Greeks believed. But the

unbelieving Jews stirred up the Gentiles, and made their minds evil

affected against the brethren." Still the Apostles abode there for a

long time, speaking boldly; the Lord bearing testimony to the truth of

what they taught, by the miracles He enabled them to work.

"But the multitude of the city was divided: and part held with the

Jews, and part with the Apostles." The result was, that the Apostles

were in danger of being stoned, by the joint attack of the heathens,

and the Jews and their rulers. But being aware of their danger, "they

fled unto Lystra," a town to the S.E. of Iconium, "and there they

preached the Gospel."

At Lystra there was a certain man who had been lame from his birth,

and had never walked, being "impotent in his feet." "The same heard

Paul speak," and believed. Paul, "perceiving that he had faith to be

healed, said with a loud voice, Stand upright on thy feet." The

people, seeing such a wonderful cure effected at the bidding of the

Apostle, immediately thought that he and Barnabas were two of their

imaginary gods; and cried out, "The gods are come down to us in the

likeness of men. And they called Barnabas, Jupiter," who was their

chief god; "and Paul, Mercurius, because he was the chief speaker."

Mercurius, or as we call him Mercury, was the god of eloquence;

supposed to enable people to speak well: he was considered to be a

constant attendant upon Jupiter. "Then the priest of Jupiter, brought

oxen and garlands unto the gates, and would have done sacrifice with

the people," to the gods whom they supposed had honoured them with a

visit. Oxen and bulls were sacrificed to Jupiter; garlands of flowers

were placed on their heads, and the priests also wore garlands. Every

heathen city was placed under the protection of some particular deity,

called its tutelary god; whose temple or statue was set up before the

city gate. The tutelary god of Lystra was Jupiter, the statue of

"which was before the city."

The Apostles were dreadfully distressed at the idea of such things

being done in their honour; and "they rent their clothes, and ran in

among the people, crying out, and saying, Sirs, why do ye these

things? We also are men of like passions with you"; and then they went

on to tell them, that they were come on purpose to teach all people to

give up worshipping idols and believing in vain gods, and to turn

instead to the One only God, who made all things, and caused the

fruits of the earth to grow for the food of man; and Who, though in

times past he had suffered all nations to walk in their own ways, had

now sent His messengers, the Apostles, to teach men better things.

With difficulty the Apostles prevented the people from doing sacrifice

unto them.

These people, who had been ready to worship the Apostles as gods, were

soon led into a contrary extreme: for certain Jews came from Antioch

and Iconium, who probably told the people of Lystra, that Paul and

Barnabas were only magicians and sorcerers; and that though they had

by their wicked arts healed one cripple, they were just as likely to

do harm to their fellow creatures as good. These men, "persuaded the

people, and, having stoned Paul, drew him out of the city, supposing

he had been dead. Howbeit, as the disciples stood round about him, he

rose up, and came into the city." The Lord had work for him to do, and

now restored him to life. What had now happened, was a warning to Paul

to remain no longer at Lystra; "and the next day he departed with

Barnabas to Derbe," another city of Lycaonia, not far from Lystra.

"And when they had preached the gospel to that city, and had taught

many," they, trusting in the protection of God, went again to Lystra,

and to Iconium, and Antioch, to strengthen the faith of those whom

they had already converted to Christianity; "confirming the souls of

the disciples, and exhorting them to continue in the faith"; and

showing them that those who would enter into the kingdom of heaven,

must expect many troubles upon earth. The Apostles then appointed

elders to look after and direct the affairs of every Church, or body

of Christians in those towns, and with prayer and fasting, they

commended them to the protection and blessing of "the Lord, on whom

they believed."

St. Paul and his company then journeyed through Pisidia and Pamphylia:

"and when they had preached the word in Perga," the chief city in

Pamphylia, "they went down into Attalia," a sea-port to the S. W. of

Perga, "and thence sailed to Antioch," in Syria. This ended St. Paul's

first Apostolic Journey, which had occupied rather more than one year.

At Antioch they had been appointed to their work; and the protection

and grace of God had been prayed for to enable them to perform it.

They had now accomplished their work, and therefore they "gathered the

church together," and told all that they had done, or rather "all that

God had done with them, and how he had opened the door of faith unto

the Gentiles"--that is, how, by their preaching, God had given to the

idolatrous Gentiles an opportunity of becoming true believers, and

members of the Church,--an opportunity of which great numbers had

gladly taken advantage.

No doubt all the believers in Antioch rejoiced greatly when they heard

of the success which had attended the Apostles' preaching; for all who

know and love God themselves, are anxious that others should do so

also.

St. Paul and St. Barnabas abode for some time with the disciples at

Antioch: probably for about two years. Towards the end of this period,

the Christians at Antioch were disturbed by the mistaken teaching of

certain men who came down from Judaea. These men, who were Jews, had

belonged to the sect of the Pharisees, and though now converted to be

Christians, they could not yet believe that all the ceremonial part of

the Law of Moses was to be entirely done away with: therefore, when

they were come to Antioch, they "taught the brethren, and said, Except

ye be circumcised after the manner of Moses, ye cannot be saved."

Such teaching, so very different from that of the Apostles, caused

great distress in Antioch, where most of the believers had either been

proselytes of the gate, only worshipping the Lord God of Israel, but

not observing any of the ceremonies commanded by the Law of Moses; or

else idolaters, until they became Christians. All these converts had

been truly taught by St. Paul and St. Barnabas, that if they believed

in Jesus so as to obey His word, that was quite sufficient; and that

they would be as acceptable in the sight of God, as if they had been

Jews from their birth, keeping the whole Law perfectly. The Christians

of Antioch therefore might well be frightened and distressed, at being

now told that they could not obtain the salvation promised by the

Gospel, unless they kept all the ordinances of the Mosaic Law: in

short, that if they wished to be saved, they must be Jews as well as

Christians. The Apostles of course opposed these Jewish teachers, and

tried to convince them that the Gospel was all-sufficient; and that

Christ's disciples had but to follow their Master's teaching. They do

not seem, however, to have succeeded, and the perplexity of the

Christians continued. "When therefore Paul and Barnabas had no small

dissension and disputation with them, they determined that Paul and

Barnabas, and certain other of them, should go up to Jerusalem unto

the Apostles and elders about this question"--that is, to ask James

and the elders of their Church, to decide, whether the Jewish teachers

or the Apostles were to be believed.

Just before this time, we learn from other histories, that there had

been great troubles amongst the Jews in Judaea. A famine had afflicted

the country,--probably that which Agabus had foretold. This had been

followed by riots. In the year 48 (A.D.), a Roman soldier, who cared

nothing for the religion of the Jews, and did not look upon the temple

as a holy place, profaned it in some way, and thus made the Jews very

angry. A great tumult was immediately raised, and several thousand

Jews were crushed or trampled to death, in the narrow ways leading to

the temple; and other disturbances followed.

These things are not mentioned in the Bible, but it is well to note

them, as they show us how the punishment of the Jews as a nation, was

continually felt, from the time when they filled up the measure of

their guilt, by crucifying their Messiah.

It was in the year 49 (A.D.), that St. Paul and St. Barnabas left

Antioch for Jerusalem, in order to consult the Church there, as to the

necessity of keeping the Law of Moses.

We read in the Book of Acts, that "being brought on their way by the

church, they passed through Phenice and Samaria, declaring the

conversion of the Gentiles: and they caused great joy unto all the

brethren. And when they were come to Jerusalem, they were received of

the church, and of the Apostles and elders, and they declared all

things that God had done with them. But there rose up certain of the

sect of the Pharisees which believed, saying, That it was needful to

circumcise them, and to command them to keep the law of Moses." This

last passage is not very clearly put: the last verse is what the

Apostles _said_ as to the reason of their coming to Jerusalem.

The meaning of the whole passage is, that St. Paul and St. Barnabas

explained to the Church all that it had pleased God to do by means of

their preaching, and how great numbers of the Gentiles had become

Christians, and were serving God faithfully: but that certain of the

sect of the Pharisees which believed, had disturbed them by saying,

that it was needful that they should be circumcised like the Jews, and

keep all the ceremonies and ordinances commanded by the Law of Moses.

James and the other elders of the Church, having heard all that St.

Paul and St. Barnabas had to say, saw that it was very necessary to

settle a question, which was of the greatest importance to the

converts from the Gentiles. And they "came together for to consider of

this matter," and decide upon what message should be sent back to

Antioch.

When the Apostles and elders of the Church began to talk over the

matter, there was much difference of opinion amongst the brethren:

some being inclined to agree with the Pharisees, that the Law of Moses

ought to be observed; others thinking that the Gospel was to be

_instead_ of the Law, and not added to it.

This gave rise to a great deal of discussion and argument; each side

advancing their own opinions, and trying to persuade the other party

to agree with them. This went on for some time, till at last, St.

Peter, who was present, stood up, and gave his opinion upon the

matter.

Chapter XIII.--DECISION OF THE CHURCH AS TO OBSERVING THE MOSAICAL

LAW.

"And when there had been much disputing, Peter rose up, and," alluding

to the affair of Cornelius, "said unto them, Men and brethren, ye know

how that a good while ago God made choice among us, that the Gentiles

by my mouth should hear the word of the gospel, and believe." He then

reminded them, that the Holy Ghost had been visibly poured out upon

those Gentile converts, showing that in the eyes of Him Who seeth the

heart, they were as acceptable as the Jewish converts; and that

therefore it could not be necessary for them to observe the ceremonial

part of the Law, which Jesus came to do away with. The Jews themselves

had never kept the Law so perfectly as to deserve the favour of God;

and now that Jesus had delivered them from the observance of that Law,

why should the Gentiles be required to observe it. "Now therefore,"

Peter asks, "why tempt ye God," why provoke ye Him to anger in

opposing His Will, "to put a yoke upon the neck of the disciples,

which neither our fathers nor we were able to bear? But we believe

that through the grace of the Lord Jesus Christ we shall be saved,

even as they."

Such words from St. Peter, who was well known to have been formerly of

a different opinion, could not fail to produce an effect upon his

hearers, who now listened quietly and patiently to what was told them

by St. Paul and St. Barnabas. "Then all the multitude kept silence,

and gave audience to Barnabas and Paul, declaring what miracles and

wonders God had wrought among the Gentiles by them."

When these two Apostles had ended their history, and "held their

peace," James, the ruler and director of the Church, declared it to be

his opinion, that it was most certainly the Will of God, that the

Gentiles should be received into the Christian Church _without_ being

required to keep the Law, as the Jewish teachers had insisted; and

that this had been the intention of the Lord from the beginning, and

had been accordingly foretold by the prophets. "Wherefore," said he,

"my sentence is, that we trouble not them, which from among the

Gentiles are turned to God: but that we write unto them, that they

abstain from pollutions of idols, and from fornication, and from

things strangled, and from blood. For Moses of old time hath in every

city them that preach him, being read in the synagogues every sabbath

day."

This speech of St. James requires a little explanation. The Law of

Moses required that animals used for food should be killed in a

particular way; and a Jew was to be considered as unclean, if he ate

any meat not prepared in this manner. Much of the meat eaten by the

Gentiles, was the flesh of animals offered in sacrifice to their false

gods, or idols: to eat of such food polluted a Jew,--that is, made him

unclean. Now, an idol was in reality nothing, nor did it signify how

food was prepared, if it was eaten with thankfulness. But at that time

there were very many Jewish converts who had long kept the Law of

Moses, and held that to eat of meat offered to idols, or of the flesh

of animals "strangled," instead of being killed as the Law required,

did pollute a man, and render him unclean. St. James therefore

considered, that for the present, it would be better for the Gentile

converts to abstain from animal food, prepared in a different way from

what the Jews thought lawful, that they might not offend them; and

that they might, moreover, show that they had given up offering any

sacrifices to idols. St. James therefore thought it well, in excusing

them from most of the observances of the Law, to caution the Gentile

converts not only to keep themselves free from all manner of sin, but

also to avoid every appearance of idolatry. The reason which St. James

gives for this decision is, that as the Law of Moses was read every

Sabbath day, and reverenced by all the Jewish converts, it was better

not to disregard such ordinances, though in themselves they were

matters of indifference. What St. James said was approved of by the

other members of the Church.

"Then pleased it the Apostles and elders, with the whole church, to

send chosen men of their own company to Antioch with Paul and

Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among

the brethren: and they wrote letters by them," bidding the Gentile

converts at Antioch not to be troubled by the teaching of the Jewish

teachers, saying, "For it seemed good to the Holy Ghost, and to us, to

lay upon you no greater burden than these necessary things; that ye

abstain from meats offered to idols, and from blood, and from things

strangled, and from fornication: from which if ye keep yourselves, ye

shall do well. Fare ye well."

In this letter, St. Paul and St. Barnabas are spoken of as "beloved,"

"men that have hazarded their lives for the name of our Lord Jesus

Christ": and the Christians of Antioch are told, that Judas and Silas

have been sent, in order that they might explain more fully what had

been written on the subject, about which St. James and the Church at

Jerusalem had been consulted. Sending these two brethren was a very

wise measure. Had St. Paul and St. Barnabas returned alone, the Jewish

teachers might have raised a question, as to how far they, being

interested in the matter, could be trusted to deliver any messages

correctly; but Judas and Silas, having nothing to do with the affair,

must be regarded as unprejudiced witnesses as to what they had heard

in Jerusalem.

Judas and Silas are both called Prophets. "The Prophets" appear to

have been a class of teachers who were inspired to foretell future

events, as well as to preach the Gospel; but they had not so much

power and authority as the Apostles. Then, again, there were other

teachers, who were not Prophets. God gave different gifts and powers

to different men, according to the work He appointed for them to do.

It is the same now: we have not all the same power, but each one of us

should try to do _all_ we _can_ to serve God, and do good to our

fellow creatures.

The letters being written, and delivered to Judas and Silas, the

Apostles were dismissed, and "came to Antioch: and when they had

gathered the multitude together, they delivered the epistle: which

when" the Christian brethren "had read, they rejoiced for the

consolation" it had given them, in the assurance that they were by no

means called upon to keep the whole Law of Moses.

Judas and Silas made themselves very useful at Antioch; for they

"exhorted the brethren with many words, and confirmed them" in the

faith. "And after they had tarried there a space, they were let go in

peace from the brethren unto the Apostles" in Jerusalem. But one only

availed himself of this permission: for "it pleased Silas to abide

there still," and therefore he remained in Antioch with St. Paul and

St. Barnabas, "teaching and preaching the word of the Lord." Many

other teachers also helped them; and thus another year passed away.

We next read that, "some days after, Paul said unto Barnabas, Let us

go again and visit our brethren in every city where we have preached

the word of the Lord, and see how they do." This was a very good

thought: another visit from the Apostles would be a great comfort to

the Christians of Iconium, Lystra, Derbe, and other places; and

especially to the elders of those Churches, who would be glad to have

their advice on many subjects. St. Barnabas was very willing to go;

but now a dispute arose, which caused the separation of these two

Apostles; for "Barnabas determined to take with them Mark," his

nephew; "but Paul thought not good to take with them" one who had left

them on their first journey as soon as they landed in Pamphylia; "and

went not with them to the work," of preaching to the Gentiles in Asia

Minor.

Differences of opinion will arise amongst the best of men, and so far

there was nothing wrong in the conduct of the Apostles: but, alas!

instead of seeking counsel from God, and settling the matter

peaceably, Scripture tells us that "the contention was so sharp

between them, that they departed asunder one from the other." It is

sad to hear of these two holy men parting from each other in anger;

but it is a warning to us to keep a strict watch over all _our_ words,

that we may not fall into that strife, which is so displeasing in the

eyes of God. Let us always remember that no dispute or quarrel, can be

carried on unless both parties give way to sinful feelings.

Differences must arise; and even if we feel it our duty not to give up

our own design, we can, by gentleness, forbearance, and self-denial,

prevent any "sharp contention," even though we may thus be obliged to

offend our adversary. Where no principle of right is concerned, we

should give up our own wishes for the sake of "living peaceably with

all men," as the Gospel enjoins us to do.

St. Paul was afraid to trust St. Mark: he had failed once; and perhaps

the Apostle was too stern in his condemnation of his fault, and too

unwilling to believe in his repentance. St. Barnabas, on the other

hand, from his nearer connexion with St. Mark, felt that he might now

be trusted; and he was probably angry with St. Paul for not also

believing this. A little calm and quiet talk might perhaps have

settled the matter; or, at any rate, might have led to an amicable

separation, instead of "a sharp contention," which parted them

asunder.

However it was, this unhappy dispute was overruled for the good of the

Church; because by going separately, these two zealous Apostles could

visit many more places than they could have done, had they continued

to journey together. We must remember also, that though these Apostles

were for the moment angry with each other, these feelings did not

last; and, some years afterwards, we find St. Mark the companion of

St. Paul.

At the time of which we are now speaking, however, "Barnabas took

Mark, and sailed unto Cyprus." How long he stayed there, or where he

went afterwards, we are not told; but we may be sure that, wherever he

went, his words strengthened the faith of believers, whilst he

laboured to bring fresh converts into the Church.

"And Paul chose Silas" to accompany him on his Second Apostolic

Journey, "and departed, being recommended by the brethren unto the

grace of God. And he went through Syria and" the neighbouring province

of "Cilicia, confirming the churches." He then went northward into

Lycaonia; and at either Derbe or Lystra he found a young man, called

Timotheus, or Timothy, one of the believers, who was well spoken of by

other Christians in those parts, because they saw that in all things

he tried to obey Jesus, and follow His example. The mother of Timothy

was called Eunice, and his grandmother Lois. Both these women were

Jewesses, but had become Christians many years before. Eunice then

married the father of Timothy, by birth a Greek, but then a proselyte

of the gate, worshipping the God of Israel, but not observing the Law

of Moses. As soon as the little Timothy was old enough to learn, his

mother Eunice had carefully taught him the things of God, and

instructed him in the faith of Jesus Christ: so that now, by the

blessing of God, he was a true Christian.

Many children are taught nothing while they are young, and know no

more of God and Jesus Christ than if they were heathens. We must pity

and pray for them; and children who have the blessing of being early

taught these things, should show their thankfulness, by trying to

_learn_ and _do_ all that the Gospel teaches. No teaching can _make_ a

child _love_ and _serve_ God; but no one can love or serve Him unless

they learn how to do so. Therefore children should pay the greatest

attention to all that is taught from the Bible and Prayer Book,

praying to God that the Holy Spirit may help them to do whatever they

see to be right.

Chapter XIV.--PAUL AND SILAS AT PHILIPPI.

Timothy had paid attention to the teaching of his mother, praying for

grace to perceive and know what things he ought to do; and striving

earnestly to fulfil the same: and now, St. Paul, seeing that such a

young man would be most useful in preaching both to Jews and Gentiles,

"would have him to go forth with him" on his journey: and he "took and

circumcised him because of the Jews which were in those quarters: for

they knew all that his father was a Greek."

As the son of a Jewess, Timothy would be supposed to have been

circumcised; and the Jews, finding that this was not the case, and

knowing that his father had been a heathen, would probably have been

unwilling to listen to him; and thus his usefulness would have been

sadly interfered with. Circumcision, in Timothy's case, was

_unnecessary_, but there was nothing _wrong_ in it; and therefore, to

avoid giving offence to the Jews, St. Paul acted as we have heard.

Taking Timothy with him, St. Paul now continued his journey. "And as

they went through the cities, they delivered them the decrees for to

keep, that were ordained of the Apostles and elders which were at

Jerusalem," that is, the decrees concerning the observance of the Law

of Moses by the Gentiles. And so were the Churches established in the

faith, and increased in number daily.

After preaching the Gospel in Phrygia and Galatia, St. Paul and his

companions would have gone into other parts of Asia Minor, but the

Spirit of God made it known to them, that they were not to do so: they

went therefore to Troas, a sea-port quite in the northern part of the

Archipelago. Here St. Paul's little band of followers was increased,

for St. Luke joined them; and from this time, in relating what

happened, St. Luke writes "we" and "us," showing that he was one of

those concerned in the events he describes. Besides writing the Book

of Acts, St. Luke wrote the Gospel which bears his name. We know

nothing of St. Luke, except that he was a Jew and a physician: he was

probably a native of Antioch, in Syria. St. Luke tells us that, at

Troas, St. Paul saw in a vision a man of Macedonia, who stood and

prayed him, saying, "Come over into Macedonia, and help us." St. Paul,

rightly looking upon this as a call from God, immediately embarked on

board a ship, and sailing by the island of Samothracia, landed at

Neapolis, a sea-port of Thracia. Macedonia had once been a separate

kingdom, but the Romans, who had in the Apostles' time got possession

of all that country called Greece, had divided the whole into two

great parts: one of these contained Macedonia, Thessaly, and Epirus,

but went by the name of Macedonia: the other division, called Achaia,

contained the rest of Greece, including the Peloponnesus.

From Neapolis St. Paul proceeded to Philippi, which was "the chief

city of that part of Macedonia," and a Roman colony: that is, it was

peopled or inhabited by the descendants of Romans, who had been placed

there by Julius Caeesar and by the Emperor Augustus. The place had got

the name of Philippi long before, from Philip then king of Macedonia,

who repaired the buildings of the city, and added many handsome new

ones. Philip was the father of Alexander the Great, a famous king, of

whom we read much in ancient history. Both Philip and Alexander lived

and died more than 300 years before Jesus Christ was born.

St. Paul and his companions remained some time at Philippi; and St.

Luke says, "on the sabbath we went out of the city by a river side,

where prayer was wont to be made; and we sat down, and spake unto the

women which resorted thither."

Besides the synagogues, or buildings for public worship, the Jews had

also, in every place where they took up their residence, smaller

buildings or oratories, to which people might constantly resort for

the purposes of prayer. These oratories were generally built in the

fields, or by the side of a stream. To one of these oratories, close

to the city of Philippi, St. Paul and his companions went, that they

might speak of the Lord Jesus Christ, to those who went there to

worship the Lord God of Israel. Amongst their first converts was "a

certain woman named Lydia," a native of the city of Thyatira, in Asia

Minor, but resident in Philippi for the purposes of trade. Scripture

says, she was a "seller of purple": what this may mean, we do not

exactly know; but it probably means, that she sold some fine materials

for female dress. At any rate, she had become a "proselyte of the

gate," and worshipped God: and the Lord "opened her heart," so "that

she attended unto the things which were spoken of Paul," with a

sincere desire to learn; and in consequence became a real convert to

Christianity, inducing all the members of her family to follow her

example. "And when she was baptized, and her household, she besought

us, saying, If ye have judged me to be faithful to the Lord, come into

my house, and abide there." Eager to show her sincerity by _doing_

something for the service of God, she now anxiously sought to be of

use to the messengers of Jesus for their Lord's sake; and entreated

them to take up their abode in her house.

St. Luke adds, "And she constrained us"--that is, so urged and

entreated, as to force them to do as she wished. We now read, "And it

came to pass, as we went to prayer, a certain damsel possessed with a

spirit of divination met us, which brought her masters much gain by

soothsaying."

This damsel seems to have been a slave, who, being possessed by an

evil spirit, spake in a mysterious way, foretelling future events: and

as the heathens were great believers in such things, many of them

consulted this unfortunate girl, and gave her money for exercising her

powers. This money went to her masters, to whom she thus brought much

gain. The Lord now chose this damsel, to give a proof that He can

constrain even evil spirits to bear testimony to the truth of Christ's

religion; for St. Luke says, "The same followed Paul and us, and

cried, saying, These men are the servants of the most high God, which

shew unto us the way of salvation."

The damsel at Philippi, though under the influence of the evil spirit,

was constrained by a higher power to bear evidence to the truth of

doctrines, calculated to overthrow the empire of Satan. "And this did

she many days. But Paul, being grieved" to see her under the dominion

of an evil spirit, "turned, and said to the spirit, I command thee in

the name of Jesus Christ to come out of her. And he came out the same

hour": thus putting an end to all future soothsaying. "And when her

masters saw that the hope of their gains was gone," they were greatly

enraged, and "caught Paul and Silas and drew them into the

market-place unto the rulers, and brought them to the magistrates,

saying, These men, being Jews, do exceedingly trouble our city, and

teach customs, which are not lawful for us to receive, neither to

observe, being Romans." Such an accusation was sure to gain immediate

attention from the magistrates, or governors of the city, as the

Roman Emperors were very severe in any cases of rebellion or

opposition, in their distant provinces: and though there was at that

time no express law against Christianity, there was a law requiring

all persons to worship the gods of the country; and Christianity was,

of course, opposed to all idolatrous practices. Covetousness, or a

sinful love of money, is, we are told, the root of much evil: the

masters of the damsel cared not how much St. Paul preached the Gospel,

as long as it did not interfere with their gains; but as soon as it

did, they raised an outcry against the Apostles. Now let us remember

that covetousness, or an eager desire for our own gain, whether of

riches, honours, or pleasures, is just as great a sin now, as it was

when the Scriptures were first written; and let us try never to let

any thoughts of our own advantage or gain, lead us to _do_ or _allow_

what we know to be wrong; or _prevent_ our doing what we feel is

right. These men succeeded in their persecution of Paul and Silas, for

"the multitude rose up together against them: and the magistrates,"

without further consideration, "rent off their clothes," preparatory

to their being scourged, "and commanded to beat them. And when they

had laid many stripes upon them, they cast them into prison, charging

the jailor to keep them safely." The jailor, having received so

special a charge, determined to keep it: and therefore "thrust them

into the inner prison, and made their feet fast in the stocks"--a

machine fixed to the floor, having round holes just to go round the

ancles, so that when it was shut upon them, it was quite impossible

for the poor prisoners to move. Now imagine the sufferings of St. Paul

and his companion: bleeding and smarting from the severe wounds made

by the scourge, and their feet so confined, that they could get no

ease by any change of posture! We might expect to find them lamenting

over their terrible sufferings, or, at least, praying to God to

deliver them. But the Scripture tells us, "And at midnight Paul and

Silas prayed, and sang praises unto God": their faith was great; they

rejoiced to suffer for the sake of Jesus, and they praised God for all

His wondrous works: they sang from their hearts with loud voice, and

the other "prisoners heard them." No doubt such joyful songs, from the

lips of those whom they knew to be in pain, surprised their fellow

prisoners, who had soon a greater cause for astonishment. The prayers

and praises of Paul and Silas went up to God: "And suddenly there was

a great earthquake, so that the foundations of the prison were

shaken: and immediately all the doors were opened, and every one's

bands were loosed. And the keeper of the prison awaking out of his

sleep, and seeing the prison doors open, he drew out his sword, and

would have killed himself, supposing that the prisoners had been

fled." The jailor knew full well, that if the prisoners under his

charge had escaped from prison, he would surely be put to death by the

Roman magistrates; and, to avoid the disgrace of such a death, he was

about to kill himself. Being a heathen, he did not know, as Christians

do, that it is a fearful sin to put an end to our own lives: and

therefore, rather than be punished for a fault of which he was not

guilty, he prepared to kill himself. "But Paul," knowing his

intention, "cried with a loud voice, saying, Do thyself no harm: for

we are all here. Then he called for a light, and sprang in, and came

trembling." Having thus convinced himself that his prisoners were

indeed still in the prison, the jailor felt at once that the Apostles

were certainly holy men, the messengers of God. No doubt he knew that

for preaching the Gospel they had been cast into prison, and the

wonderful things which he had now seen, convinced him that all they

had said was true: therefore he "fell down" on his knees "before Paul

and Silas, and brought them out" of prison, "and said, Sirs, what must

I do to be saved? And they said, Believe on the Lord Jesus Christ, and

thou shalt be saved, and thy house." What blessed words! and then they

doubtless explained to him that the faith here spoken of, meant such a

belief in Jesus, as would lead to repentance for all sin so

displeasing to Him, and make men strive to do all in their power to

please Him: for to believe the Gospel, means to do all that the Gospel

teaches. Such, no doubt, was the Apostles' teaching, as "they spake

unto him the word of the Lord, and to all that were in his house." The

jailor showed his gratitude to the Apostles by doing all he could for

their relief and comfort: for "he took them the same hour of the

night, and washed their stripes." "And when he had brought them into

his house, he set meat before them, and rejoiced, believing in God

with all his house." Convinced and truly converted from the errors of

idolatry to a belief of the truth as it is in Jesus, the jailor of

Philippi with his family were at once admitted as members of the

Christian Church; he "was baptized, he and all his, straightway."

Chapter XV.--ST. PAUL LEAVES PHILIPPI.

It would seem that the magistrates of Philippi, upon thinking calmly

over the matter, felt that they had acted hastily and unjustly, in

commanding two men to be scourged and put into prison, without a

trial; for we read, "And when it was day, the magistrates sent the

serjeants," officers under their command, to the jailor, "saying, Let

those men go." The keeper of the prison, well pleased to receive such

an order, told this to Paul, saying, "The magistrates have sent to let

you go: now therefore depart, and go in peace. But Paul said unto" the

serjeants who stood by, "They have beaten us openly uncondemned, being

Romans, and have cast us into prison; and now do they thrust us out

privily? nay verily; but let them come themselves and fetch us out."

Now in order to understand all this, we must remember that the Romans,

who thought themselves greatly superior to any other people in the

world, were very jealous of their power and privileges as citizens of

Rome. Thus, if a Roman citizen was ill treated, the Roman Government

would severely punish any one who had dared to ill treat him. All

persons whose parents were natives and citizens of Rome, were looked

upon as _free-born_ citizens; and enjoyed from their birth, all the

rights and privileges given by the Roman Government to her subjects.

Persons not born of Roman citizens, if they had done good service,

either by fighting for Rome, or in any other way, were often rewarded

by receiving the _Freedom of the City_; that is, by being looked upon

and treated as Roman citizens, and having an equal share in all the

privileges and benefits, granted to such Romans as _were_ free-born.

St. Paul was not a native of Rome, nor were his parents; for they were

Jews, settled at Tarsus, in Cilicia: probably some of his ancestors,

his grandfather or great-grandfather, had served in the Roman armies,

and been rewarded for some great service, by receiving the freedom of

the city: after which, all his descendants would be looked upon as

free-born citizens of Rome.

The Roman Emperors sometimes allowed strangers to _buy_ the

privileges: the Emperor Claudius did so: and for a large sum of money

allowed people to have _for themselves_ the privileges of a Roman

citizen--a great advantage in those days, as the rulers of every

Roman province were bound to protect every Roman citizen in it, and

not suffer any one to be ill treated. To scourge and imprison a Roman

citizen, without having first _proved_ him to have been guilty of some

great crime, was an offence which the Roman Government punished most

severely; and therefore, we find that when the serjeants went back,

and "told these words unto the magistrates, they feared, when they

heard that they were Romans. And they came and besought them" not to

report the treatment they had received, "and brought them out" of

prison, "and desired (or entreated) them to depart out of the city."

We may be quite sure that St. Paul neither valued nor used the

privileges of a Roman, further than they could serve to the glory of

God. In this case, many of the people who had seen him and Silas

beaten and cast into prison, would naturally think that they must have

done something wrong: this would prevent the people from listening to

what they taught. It was necessary, therefore, that St. Paul should

show clearly that he had _not_ deserved any punishment; and that the

magistrates themselves acknowledged, that they had sinned in treating

him in such a manner. St. Paul, by his conduct, plainly proved his

innocence of all offence. "And they went out of the prison, and

entered into the house of Lydia: and when they had seen the brethren,

they comforted them, and departed."

Of course the brethren were very sorry to lose St. Paul; but now that

he had established a Church at Philippi, they could go on without him,

whilst his teaching was much wanted in other places: and consequently,

he and Silas journeyed on to the south-west. "Now when they had passed

through Amphipolis and Apollonia," preaching the Gospel no doubt,

though we hear nothing as to their success, they went to Thessalonica,

an important city of Macedonia, and one in which many Jews resided;

for there was a synagogue there. "And Paul, as his manner was, went in

unto them" in their synagogue, "and three sabbath days reasoned with

them out of the Scriptures": showing that those holy writings,

prophesied both the sufferings and the rising again of Christ the

Messiah; and then plainly telling them, "this Jesus, whom I preach

unto you, is Christ," the promised Messiah, of whom your Scriptures

speak.

"And some of them believed, and consorted with Paul and Silas; and of

the devout Greeks a great multitude, and of the chief women not a

few." As usual, the Jews were more bitter against the Gospel than the

Gentiles; and we read that "the Jews which believed not, moved with

envy, took unto them certain lewd fellows of the baser sort,"--men of

no principle, ready at any time to do any mischief which came in their

way: by the help of these men, the Jews "gathered a company, and set

all the city on an uproar, and assaulted (or attacked) the house of

Jason," where they supposed the Apostles to be, "and sought to bring

them out to the people," who, in their excited state, would probably

have put them to death without further inquiry.

Jason was one of those who had become a Christian, and he appears to

have shown hospitality to the Apostles, and lodged them in his house;

though the mob did not find them there, when they assaulted the house.

"And when they found them not, they drew Jason and certain brethren

unto the rulers of the city, crying, These (men) that have turned the

world upside down are come hither also; whom Jason hath received: and

these all do contrary to the decrees of Caesar, saying that there is

another king, one Jesus. And they troubled the people and the rulers

of the city, when they heard these things." But the rulers could find

no cause to punish Jason or the other brethren that were dragged with

him before the judgment seat, so "they let them go," "when they had

taken security of them." What this "security" was, we do not know;

probably some promise not to entertain the Apostles, nor to rebel

against the Roman Emperor.

By "turning the world upside down," the accusers of Jason meant, that

what the Apostles taught was so different to anything ever heard of

before, that it would quite alter everything, and make the world no

longer like the same place. This, let us remember, is exactly what the

Gospel was meant to do.

It was not considered advisable for the Apostles to remain longer at

Thessalonica, where the people were too much enraged to listen to

them; and therefore, "the brethren immediately sent away Paul and

Silas by night unto Berea."

There was a synagogue of the Jews also at Berea, whither, when it was

neither useful nor safe for them to remain at Thessalonica, Paul and

Silas were sent; "who coming thither went into the synagogue of the

Jews. These were more noble (more liberal-minded and unprejudiced)

than those in Thessalonica, in that they received the word with all

readiness of mind, (listened willingly to the teaching of the

Apostles,) and searched the Scriptures daily, whether those things

were so": they compared the teaching of St. Paul with the written

word of the Old Testament, in order to see whether they were justified

in believing all he taught them. The consequence of this was, that

many of the Jews believed; "also of honourable women which were

Greeks, and of men, not a few." But when the unbelieving Jews of

Thessalonica, heard that the people of Berea were listening to St.

Paul and becoming Christians, some of them came down on purpose to try

and put an end to his preaching. They easily found plenty of

unbelieving Jews and Gentiles ready for mischief, and stirred them up

to make a riot: the brethren now acted as those at Thessalonica had

done, and fearing for the Apostle's safety, immediately "sent away

Paul to go as it were to the sea: but Silas and Timotheus abode,"

still in Berea.

Two or three of the brethren went with St. Paul to guard him from

danger. We read, "And they that conducted Paul brought him unto

Athens," either by sea or by land; "and receiving a commandment," that

is, a message, from him "unto Silas and Timotheus," bidding them "for

to come to him with all speed, they departed" to return unto Berea;

leaving St. Paul alone at Athens.

Athens was the chief city of Achaia, the other province which, with

Macedonia, formed what the Romans then called "Greece." Athens long

before this had been a powerful and famous city: it was founded, or

begun to be built, by a king called Cecrops, who came over from Asia

during the time that the Israelites were in bondage in Egypt, before

Moses was born. In the course of time Athens became, as we have said,

a great and powerful city; full of beautiful temples and other

buildings: some of these are even standing now; and a great many ruins

are to be seen, all showing how magnificent the city must once have

been.

In St. Paul's time, Athens, like most other cities and countries in

the known world, was under the dominion of the Romans; and the

Athenians, or inhabitants of the city, were quite devoted to the

worship of false gods: we are told that there were more idols to be

seen at Athens, than could be found in any other place.

Now while St. Paul waited at Athens, for Silas and Timotheus to join

him, "his spirit was stirred in him, when he saw the city wholly given

to idolatry." Grieved at the state of the Athenians, the Apostle felt

eager to try and teach them better things: "his spirit was stirred in

him; therefore disputed he in the synagogue with the Jews, and with

the devout persons," proselytes of the gate, "and in the market daily

with them that met with him"; who must have been for the most part

Gentiles, or heathen idolaters. The market, as has been explained, was

a public place, where people met for business of all kinds; and to

talk to each other upon any subjects of importance.

There were at this time in Athens, a great many wise and clever men,

fond of learning: such men were called "Philosophers." These

philosophers held different opinions; some believing one thing, some

another; and as they each wished to bring people over to join them,

they constantly spake in the market-place, explaining their doctrines,

and persuading men to believe in them.

Two chief sects (or parties) of these philosophers, were the

Epicureans and the Stoics. The Epicureans thought that the gods were

only so in name, and that there was no Divine Power whatever to rule

over the world; therefore they held, that the wisest thing was, for

every man to do exactly what he liked best, and only to think of his

own pleasure, as long as he lived.

The Stoics believed, that there were gods who ruled all things in the

world so completely, that man became a mere machine, not answerable

for his own conduct; so that he could never be said to do right or

wrong: thus they taught, that the only real wisdom was to learn to

bear with _indifference_ whatever the gods caused to happen to them,

whether it was what men call good or evil, happiness or misery.

Both these "systems of philosophy" (or sets of opinions), were equally

contrary to all that St. Paul was appointed to teach. We read, "Then

certain of the Epicureans, and of the Stoics, encountered him." But

when they had heard, his teaching, "some said, What will this babbler

say?"-mocking the Apostle as if he had been talking nonsense, without

any meaning, just from a love of "babbling," or talking foolishly.

Others said, "He seemeth to be a setter-forth of strange gods: because

he preached unto them Jesus, and the resurrection." So little did all

their wisdom help them to understand spiritual things, that they

fancied the resurrection of which St. Paul spake, was some _female

deity_ called by that name, instead of understanding it to be an

action done by Jesus, whom St. Paul preached. The God of whom St. Paul

spake, was indeed a strange God unto the Athenian philosophers! but

instead of ill using the preacher, they, like sensible men, determined

to hear more on the subject.

Chapter XVI.--ST. PAUL BEFORE THE AREOPAGUS.

We have said that the Philosophers of Athens were desirous to hear

more of St. Paul's doctrines. "And they took him, and brought him unto

Areopagus, saying, May we know what this new doctrine, whereof thou

speakest, is? For thou bringest certain strange things to our ears: we

would know therefore what these things mean."

The Areopagus was a Court of Justice, the chief court in Athens; and

one of its duties was, to pay particular attention to all matters

relating to religion, or the worship of the gods. The members of this

Court met in a building erected upon a certain hill dedicated to Mars,

the God of War; and thence called Mars' Hill. St. Paul was now brought

before this Court, that he might give an account of the new doctrines

which he had begun to teach in Athens. The Athenians were so fond of

learning, that whenever they heard anything which they did not

understand, they were anxious to inquire into it, and see what it did

mean. To a certain degree this was right, for we should all try to get

as much knowledge as we can, as to good and useful things. But the

Athenians were too curious; for St. Luke tells us, that "all the

Athenians and strangers which were" in the city, "spent their time in

nothing else, but either to tell, or to hear some new thing": and from

other writers we learn, that the Athenians went from place to place in

order to meet others, and hear if there was anything new.

Now this love of change and novelty, or "new things," is a great

fault, and one which often leads us into sin.

If we are always wishing for some _new_ occupation or business, we

shall never do anything well: if we are longing and seeking for _new_

amusements, we shall not enjoy what we have: if children are always

wishing for _new_ toys, they will cease to care about the old ones.

Therefore all this desire for novelty and change will lead to

indolence, discontent, covetousness, and many other evil passions. Let

us remember that people who cultivate a contented spirit, are always

happy with whatever they have: discontented people are never happy;

whatever they have, they will still be wishing for something else: for

it is quite impossible for anybody to have everything he wishes for.

But we must go back to St. Paul, standing before the Court of

Areopagus, and desired there to give an account of his doctrines. The

Apostle, glad to have such an opportunity of preaching the Gospel

before the chief men in Athens, now stood up, and spake gently and

kindly. He began by telling them, that as he had gone about their city

looking at the different images to which they bowed down, and at the

different altars set up for the worship of those whom they called

gods, he had found one, bearing an inscription "TO THE UNKNOWN GOD."

This showed that they were "too superstitious," for to worship a God

of whom they knew nothing, was superstition rather than religion. This

ignorance, therefore, St. Paul now proposed to remove, so that the

Unknown God might no longer be so to them: "Whom therefore ye

ignorantly worship, him declare I unto you."

Before we proceed with what St. Paul said to the Athenians on this

subject, we will see how they came to dedicate an altar to "the

Unknown God."

Some time before this, there had been a plague or pestilence in

Athens; that is, a bad illness, which spread from one person to

another, until thousands of people died of it. In vain did the

Athenians pray to all their false gods to stop it: such prayers of

course _could_ have no effect, and the pestilence went on killing the

people. At last a number of sheep were taken to Mars' Hill, and there

set at liberty, to go wherever they pleased, followed by men,

appointed to watch them. Whenever one of these sheep laid down, it was

immediately sacrificed to "the propitious god." "Propitious" means

favourable, kind, willing to grant a request, or supply a want. The

sheep were thus sacrificed to that one amongst the gods, who would be

kind enough to put an end to the pestilence. Soon afterwards it did

please the Almighty to remove this terrible plague: the Athenians of

course attributed their deliverance to one of their gods; but as they

could not tell which one of them had been "the propitious god," they

set up this altar to "the Unknown God," who had come to their help in

the time of trouble.

We know very well that the Lord God Almighty can alone take away

disease and sickness, or any other trouble; and therefore, though the

Athenians did not mean it so, they had really dedicated this altar to

the One True God, of Whom St. Paul spake. Well therefore did St. Paul,

when speaking to them of the Unknown God, say, "Whom therefore ye

ignorantly worship, him declare I unto you."

St. Paul then told the Athenians, that He whom they worshipped as the

Unknown God, was the Lord Who had made the world and all things in it:

that He gave life and breath and all things to His creatures, and did

not require to be worshipped with sacrifices and gifts, as though He

needed anything at the hands of man. St. Paul said, also, that God had

made men, in order that they might love and serve Him as their Father:

and he reminded them, that one of their own poets had said, "For we

are also his offspring." The poet here meant, was one called Aratus:

he was born in Cilicia, but had probably lived and studied in Athens,

so that the Athenians considered him as one of their own poets, and

were well acquainted with his poem 'On the Heavenly Bodies'; from

which St. Paul quoted a line.

St. Paul proceeded to explain, that the Lord God Almighty, their

"Unknown God," was a very different Being to idols of gold, or silver,

or stone, made or "graven by art and man's device." And he told the

Athenians, that although the Lord God had hitherto forborne to punish

those, who in ignorance worshipped idols, that time was now past; for

now, said the Apostle, He "commandeth all men everywhere to repent:

because he hath appointed a day, in the which he will judge the world

in righteousness by that man whom he hath ordained"; meaning the Lord

Jesus Christ, who shall come to judge the quick and dead: and as a

proof that God would do this, St. Paul mentioned that Jesus Christ

Himself had already risen from the grave, saying, "whereof he hath

given assurance unto all men, in that he hath raised him from the

dead."

When the Athenians heard St. Paul speaking "of the resurrection of the

dead," it seemed to them so impossible that a dead man should ever

come back to life, that they quite laughed at his words: "some mocked;

and others said, We will hear thee again of this matter. So Paul

departed from among them"; apparently without having made any

impression upon his hearers: but it was not so, for in spite of the

unbelief and ridicule of many, we read, "Howbeit certain men clave

unto him, and believed: among the which was Dionysius the Areopagite,"

that is, a member of the court of Areopagus, "and a woman named

Damaris, and others with them." "After these things, Paul departed

from Athens, and came to Corinth"; another city of Achaia, in that

part of Greece which used to be called the Peloponnesus, or rather on

the isthmus which joined the Peloponnesus to the rest of Greece, and

took its name from this town. The situation of Corinth, with sea on

both sides, made it an important place for trade; because ships could

easily come there from different countries, to sell the merchandise

they brought with them, and buy such things as they wanted to take

home. By means of their trade, the inhabitants of Corinth had become

very rich; their city was flourishing; and many learned men resided in

it, when St. Paul now came there about A.D. 51. A little before this

time, the Roman Emperor Claudius, had for some reason or other,

banished the Jews from Rome. We do not know the reason, but it seems

likely that it was because there had been a famine in Rome, which the

people foolishly thought was the fault of the Jews, whom they hated;

and so to satisfy the people, and prevent any disturbance, Claudius

commanded all Jews to leave the city.

Among the Jews thus obliged to leave Rome, was a man named Aquila,

born in Pontus, a country to the N.E. of Galatia, on the Black Sea: he

was therefore one of the Jews called "Grecians," because, though his

parents were Jews, he was not born in the land of Judaea. When he was

obliged to leave Rome, Aquila and his wife Priscilla settled in

Corinth, where they greatly helped St. Paul. Whether they had become

believers before they left Rome or afterwards, we do not know; but

they were Christians when St. Paul came to Corinth, and were probably

known in some way to the Apostle, for he "came unto them. And because

he was of the same craft, he abode with them, and wrought: for by

their occupation they were tent-makers."

The Jews had a saying, that "Every man who does not teach his son some

trade, teaches him to be a thief"--in which there is a great deal of

truth; for if a man has learnt no trade by which he can support

himself honestly, there is great danger of his being tempted to obtain

a living by dishonest means. It was therefore the custom amongst the

Jews, even of the higher classes, who like St. Paul had been well

educated as to letters, to teach their sons some "craft" or

occupation, whereby they could, if ever it became necessary, earn

money to provide themselves with food and clothes, and such things as

are needful.

St. Paul had learnt the trade of tent-making; and he now abode with

Aquila and Priscilla, working with them for his daily bread, whilst

every sabbath he "reasoned in the synagogue, and persuaded the Jews

and the Greeks": trying, that is, to bring them to believe in Jesus

Christ.

At Corinth, St. Paul was joined by Silas and Timotheus, who had

remained at Berea when he was so suddenly sent to Athens: they had

afterwards returned to Thessalonica, from whence they now came to

Corinth, and gave St. Paul an account of what they had been doing

since he left them. In consequence of what he now heard from Silas and

Timotheus, St. Paul wrote an Epistle or letter to the Thessalonians,

who had become Christians.

In this letter, St. Paul tells the Thessalonians, how thankful he is

to hear that those who had become Christians, were trying to do all

that the Gospel taught them they ought to do: and then he assures

them, that he prays to God to give them more and more faith, and to

make them love Jesus better and better. Then the Apostle warned them

not to listen to any teachers, who might try to teach them anything

different to what he, and Silas, and Timothy, had already taught them.

St. Paul also told the Thessalonian Christians, that they must

endeavour to be good and holy; and he gave them many particular

directions for their conduct, one of which is, "Pray without ceasing."

The Apostle ends his letter with a prayer, that God will keep them

free from all sin both in body and soul. This letter of St. Paul's is

to be found in the Bible, where it is called, "The First Epistle of

Paul the Apostle to the Thessalonians."

Chapter XVII.--ST. PAUL FINISHES HIS SECOND APOSTOLIC JOURNEY.

After Timothy and Silas had joined St. Paul, he spake still more

plainly and decidedly to the Jews at Corinth, wishing to make them

follow the example of their brethren at Thessalonica: but when he

tried to convince them that Jesus was indeed the Messiah, they would

not listen to him, but "opposed themselves, and blasphemed." Then "he

shook his raiment, and said unto them, Your blood be upon your own

heads; I am clean: from henceforth I will go unto the Gentiles." St.

Paul meant by this, that if by their own obstinacy they _would_

provoke the Lord to punish them, he was not to blame, for he had tried

to teach them what was right: and that from henceforth he would

preach only to the Gentiles in Corinth, and have nothing more to say

to the Jews; and he shook his raiment, as a sign that he would have

nothing more to do with them. When St. Paul had thus spoken to the

Jews in their synagogue, "he departed thence," ceasing to preach in

the synagogue, "and entered into a certain man's house, named Justus,

one that worshipped God" as a proselyte of the gate, "whose house

joined hard to the synagogue." Most probably he had in his house some

large room, in which it was convenient for St. Paul to preach: and

here he converted many. "And Crispus, the chief ruler of the

synagogue, believed on the Lord with all his house; and many of the

Corinthians hearing, believed, and were baptized."

St. Paul was at this time greatly encouraged by a vision. We read,

"Then spake the Lord to Paul in the night by a vision, Be not afraid,

but speak, and hold not thy peace: for I am with thee, and no man

shall set on thee to hurt thee: for I have much people in this

city,"--many, that is, who, from hearing St. Paul, would become true

Christians. Thus encouraged, he continued in Corinth "a year and six

months, teaching the word of God among them."

During the eighteen months which St. Paul spent in Corinth, he appears

to have written "The Epistle to the Galatians," which was probably

written before that to the Thessalonians. St. Paul had, as we have

heard, preached in Galatia before he went into Macedonia. It seems,

however, that the Galatians had not continued steadfast in the faith;

and the Apostle now writes kindly, to express his surprise at their

having fallen away from the Gospel they had once received; warning

them seriously not to believe any doctrines contrary to those which he

had taught them: for that he had been chosen by the Lord in a

miraculous manner to be an Apostle, and the doctrines which he taught

to others he had received from God Himself. He also reminds the

Galatians, that no man could obtain salvation by the works of the Law,

since none could do them perfectly, and that it is through faith in

Jesus only, that all men, whether Jews or Gentiles, can be saved.

Before closing his Epistle, St. Paul gives a list of the works of the

flesh, or sinful nature of man, and of the works of the Spirit. This

list we shall do well to study, and also to take as addressed to

ourselves the Apostle's exhortation, "Walk in the Spirit, and ye shall

not fulfil the lust of the flesh": remembering always, that "they

that are Christ's have crucified the flesh with the affections and

lusts."

From Corinth, at this time, St. Paul also wrote his Second Epistle to

the Thessalonians; expressing his thankfulness that in the midst of

persecutions they were increasing in faith; and he encourages them to

persevere, by reminding them of that day when Christ shall come to

judge the world, and reward the faithful with everlasting life. He

then begged those to whom he wrote, to pray that the Gospel preached

by him might be received by others as it had been by them; and he

prays for them, that the Lord will "direct their hearts into the love

of God, and into the patient waiting for Christ."

St. Paul was not allowed to rest undisturbed at Corinth, for when

Gallio was deputy-governor, or pro-consul, of Achaia, "the Jews made

insurrection with one accord against Paul; and brought him to the

judgment seat, saying, This fellow persuadeth men to worship God

contrary to the law,"--meaning their own law, the Law of Moses. St.

Paul was going to speak in answer to this charge, but Gallio

interrupted him, and told the Jews that if they had any wickedness, or

crime, to accuse St. Paul of, he must of course listen to the charge;

and adding, "but if it be a question of words and names, and of your

law, look ye to it; for I will be no judge of such matters." Gallio, a

heathen, despised both Jews and Christians, and cared nothing about

the Law of Moses, whether it were observed or not; therefore he would

not listen to the Jews: "and he drave them from the judgment seat."

"Then all the Greeks took Sosthenes, the chief ruler of the synagogue,

and beat him before the judgment seat." Why the Greeks beat this Jew,

we are not told. Some think that Sosthenes was favourable to St. Paul,

and that on this account the Jews stirred up the heathens to treat him

in this way. But it seems more likely that Sosthenes was one of the

most bitter enemies of the Apostle, and had been particularly anxious

to get him punished; and that the Greeks thought that beating him

severely, would be the most likely way of putting a stop to any future

disturbance from the Jews.

However that might be, "Gallio cared for none of those things":

though, as governor and judge of a province, he was neglecting his

duty by allowing _any_ man to be treated in such a way. Soon after

this, St. Paul left Corinth for a time.

When St. Paul left Corinth, soon after the affair with Gallio, it

would seem that he went to the island of Crete, or Candia, and there

left one of his companions, called Titus, to direct the affairs of the

Christian Church in that country. We know nothing of Titus, except

that his parents were Gentiles, and that he was converted to

Christianity by St. Paul, who would not allow him to be circumcised,

lest it should be thought a proof of the _necessity_ of circumcision,

which the Church had declared to be _unnecessary_ for those heathens

who embraced the Gospel. Titus was highly esteemed by St. Paul, who

speaks of him as his "partner" and "fellow helper"; showing that he

greatly helped him in his work.

We do not exactly know where St. Paul went to from Crete: there is

reason to believe that in trying to return to Corinth he encountered a

storm, and was driven by the wind to the western coast of Greece, and

there shipwrecked, and forced to take refuge in the city of Nicopolis.

Here the Apostle determined to spend the winter, that he might preach

the Gospel to the inhabitants of Illyricum--a country to the north,

forming the eastern shore of the Adriatic Sea. From Nicopolis he

appears to have written the Epistle to Titus, giving him directions as

to his own conduct, and telling him what sort of men he must choose to

help him in teaching the people of Crete. St. Paul also told Titus to

be very careful to teach all who became Christians, that they must try

to be good, and lead holy lives, following in all things the example

of the Lord Jesus Christ.

From Nicopolis, in due time, St. Paul went back to Corinth. In the

Book of Acts we read nothing of this little journey of St. Paul's. St.

Luke does not of course tell us everything that the Apostle did, and

he speaks as if he had remained at Corinth all the time. Speaking of

St. Paul's final departure from Corinth, St. Luke says, "And Paul

after this tarried there yet a good while, and then took his leave of

the brethren, and sailed thence into Syria, and with him Priscilla and

Aquila; having shorn his head in Cenchrea: for he had a vow." This vow

must either have been a vow of Nazaritism, already mentioned (vol. ii.

p. 108), which St. Paul had on some occasion taken in order to please

the Jews; or some other vow, which he had made in acknowledgment of

the goodness and mercy of God. Cenchrea was a small sea-port, not far

from Corinth; and from thence St. Paul and his company, with Aquila

and Priscilla, sailed to Syria; and then proceeded to Ephesus, a

large town in Lydia. Ephesus was particularly celebrated for its

beautiful and magnificent temple, erected in honour of the heathen

goddess Diana, and set apart for her worship. This Diana, one of the

pretended deities of the heathen, was supposed to rule all things

belonging to the chase--to be the goddess of hunting. The moon was

looked upon as a sign, or symbol, of Diana; and under this form she

was also worshipped.

St. Paul, as usual, preached in the synagogue at Ephesus, and

"reasoned with the Jews," who seem to have listened willingly, and

even wished him to stay on. But "when they desired him to tarry longer

time with them, he consented not; but bade them farewell, saying, I

must by all means keep this feast" (of the Passover) "that cometh, in

Jerusalem: but I will return again unto you, if God will. And he

sailed from Ephesus. And when he had landed at Caesarea, and gone up,

and saluted the church" at Jerusalem, and kept the Passover, "he went

down to Antioch," A.D. 54; thus ending his Second Apostolic Journey,

which had occupied about four years.

St. Luke has mentioned the places at which St. Paul made any long stay

during this time; but as we have already seen, he does not notice all

his short visits to other places. In the same way, St. Luke tells us

all the most remarkable events that took place during these four

years; but of course he cannot tell us _everything_ that the Apostle

did or said: just as the Gospels, though they tell us all things

needful for us to know, do not relate every word that Jesus said, or

every miracle that He worked; because, as St. John remarks, "if they

should be written every one of them, the world itself could not

contain the books that should be written."