CHAPTER X.

_THE GREAT FORTY DAYS AND THE ASCENSION._

A.D. 30.

THUS the morning of the world’s first Easter-day passed away, and the

risen Saviour had revealed Himself to Mary Magdalene and the other

ministering women.

Early in the same afternoon two[613] of the disciples, Cleopas[614]

and another, whose name is not recorded, set out from Jerusalem in the

direction of the village of Emmaus[615] (Lk. xxiv. 13). As they went,

they conversed earnestly about the events that had so lately occurred

in the Holy City, and that with heavy hearts, for every hope was buried

in their Master’s grave. While they were thus engaged, He of whom they

spake drew near, and accompanying them along the road began to enquire

the meaning of their sorrowful looks, and of the earnest conversation

they were holding with one another. Not recognising Him (Comp. Lk.

xxiv. 16; Mk. xvi. 12), and surprised that even a stranger at Jerusalem

could be ignorant of the event which filled their hearts and had

stirred their whole capital, they proceeded to give full vent to their

disappointed hopes. Jesus of Nazareth, they said, had appeared amongst

them, and had proved Himself a Prophet[616], mighty both in word and

deed, before God and all the people; they had joined themselves to Him

in the full belief that He was the long promised Redeemer of Israel,

but their chief priests and rulers had condemned and crucified Him[617],

and three days had now passed since His death: some women, indeed, of

their company had gone to His tomb early that morning, and had returned

with the mysterious tidings that His Body had disappeared, and that

they had seen a vision of angels, who declared that He was alive, and

on this certain disciples had repaired thither also and found that the

Body indeed had disappeared, but they had not _seen_ their risen Lord

(Lk. xxiv. 19–24).

Such was the touching record of their deep disappointment. But to

their surprise it evoked serious reproof instead of sympathy from

their companion. _O foolish, and slow of heart to believe all that

the Prophets have spoken_, said He: _ought not the Messiah to have

suffered these things, and to have entered into His glory?_ and then

beginning from Moses and all the Prophets He expounded to them in all

the Scriptures the things relating to the Messiah’s work and person

(Lk. xxiv. 26, 27).

Meanwhile the hours had sped quickly, and by the time He had finished

speaking, the two disciples found themselves close to Emmaus (Lk. xxiv.

28). Their Companion appeared to be going further, but they could not

bear the idea of parting with One, who had opened up such new fields of

hope. _Abide with us_, said they earnestly; _the day is far spent, and

it is towards evening_; nor did they cease till they had constrained

Him to enter their abode (Lk. xxiv. 28, 29).

There they quickly prepared an evening meal, and their Companion,

assuming the office of “Master of the House,” took bread, and

pronouncing probably the grace[618], with which the Jews commenced

their meals, proceeded to distribute it amongst them (Lk. xxiv. 30).

But while so doing, the tone of His voice, or some well-known gesture,

or, it may be, the marks of the nails in His hands, revealed to them

who He was. Their eyes were opened and they recognised Him, and at the

same moment _He vanished out of their sight_ (Lk. xxiv. 31).

Certain now who it was that on the road had caused _their hearts to

burn_ within them, as He talked with them and opened up the Scriptures,

they instantly hurried back, though it was dark, to Jerusalem,

and ascended to the upper-room, where the Apostles and others were

assembled with closed doors for fear of the Jews[619] (Lk. xxiv. 33;

Jn. xx. 19). They thought they were the bearers of strange and welcome

tidings. But their companions had equally joyous news for them. The

Lord was risen indeed, and by a special appearance had revealed Himself

to the repentant Simon[620] (Lk. xxiv. 34; comp. 1 Cor. xv. 5).

Then they told their tale, and suddenly, while they yet were speaking,

and perhaps replying to the others’ doubting questions[621], _the Lord

stood in their midst_ (Lk. xxiv. 36; Jn. xx. 19), and saluted them with

the words, _Peace be unto you_. Terrified by so sudden an apparition,

they imagined that they beheld a spectre or phantom, and shrunk back.

But He calmed their fears. _Why are ye troubled_, He enquired, and

_why do thoughts arise in your hearts? Behold My hands and My feet,

for a spirit hath not flesh and bones as ye see Me have._ But though

He shewed them His hands and His side (Jn. xx. 20), their joy still

struggled with unbelief (Lk. xxiv. 41) and bewilderment, on which He

enquired whether they had anything to eat, and when they gave Him a

piece of a broiled fish and of an honeycomb, the remains probably of

their evening meal, He took and ate in their presence (Lk. xxiv. 42,

43). Then with the reiterated salutation, _Peace be unto you_ (Jn.

xx. 21), He proceeded, _As the Father hath sent Me, even so send I

you_; and with these words _He breathed on them_ and said, _Receive

ye the Holy Ghost: whosesoever sins ye remit, they are remitted; and

whosesoever sins ye retain, they are retained_ (Jn. xx. 23).

On the evening, however, of this first Easter-day, when the risen

Saviour thus manifested Himself to the Apostles, and bestowed upon them

the firstfruits[622] of the effusion of the Holy Spirit, one of their

number, Thomas[623], was not present. Why he was not has been much

debated. Some suppose it was owing to an accident. Others imagine that

he had thrown away all hope, that he had concluded it was impossible

that his crucified Lord could ever revive. Certain it is that he was

not with the rest in their wonted place of meeting. When, therefore, he

was informed by the others of the wondrous appearance in the upper-room,

he utterly refused to believe it. _Unless_, said he, _I shall see in

His hands the print of the nails, and put my finger into the print of

the nails, and thrust my hand into His side, I will not believe_ (Jn.

xx. 25). Slow of faith, subject to despondency, ever ready to take

the darker view of things, and to distrust extraordinary good news all

the more because it was good, he could not accept the evidence of his

fellow Apostles in so weighty a matter as the resurrection of his Lord,

he must see and touch Him for himself[624].

Seven days passed away, and no recorded appearance of the risen Saviour

was vouchsafed. On the eighth, the first day of the week, the Apostles

were again assembled in the upper-room. On this occasion Thomas was

not absent. Hope probably had revived, and he expected some removal of

his doubts. While, then, the doors were shut as before from fear of the

Jews, suddenly the familiar words, _Peace be unto you_ (Jn. xx. 26),

struck on the astonished ears of the assembled Eleven, and their risen

Lord _stood in their midst_. Knowing all things, knowing therefore all

the hesitation and doubt of His apostle, with infinite condescension He

gave him the required sign. _Thomas_, said He, _reach hither thy finger,

and see My hands, and reach hither thy hand, and thrust it into My side,

and be not faithless but believing_ (Jn. xx. 27).

Whether the Apostle touched his Lord or not is not recorded. The

impression is that he did not. But whichever was the case, certain

it is that the effect upon him was instantaneous. All his doubts fled

away like the morning mist. In the fulness of believing faith, he

exclaimed, _My Lord and my God_. Because _thou hast seen Me_, replied

the ever-merciful One, _thou hast believed: blessed are they that have

not seen Me, and yet have believed_ (Jn. xx. 29).

At some period after this last appearance, though when exactly we are

not told, obedient to their Lord’s repeated commands, the Apostles

returned to the region of Galilee[625] and the familiar neighbourhood

of the lake of Gennesaret. Here once more amidst old haunts, and quiet

scenes of nature, some of them resumed, probably for the sake of their

daily sustenance[626], their former occupations as fishermen; and

on one occasion, seven of their number, Peter, Thomas, Nathanael

Bar-Tolmai, James, John, and two others, whose names are not mentioned,

entered into a boat at eventide and plied their craft[627] (Jn. xxi.

1–3). Hour after hour passed away, and still they toiled but took

nothing. Just, however, as the morning broke (Jn. xxi. 4), and the

sun bursting forth began to reveal distinctly each cleft and broken

cliff[628] down the rocky sides of the hills fringing the lake, a Voice

was heard through the still morning air, saying, _Children, have ye any

meat?_ They answered, _No_. Thereupon the Voice spake again, _Cast the

net on the right side of the boat, and ye shall find_ (Jn. xxi. 6).

Ready after the ill success of the previous night “to take any

suggestion by whomsoever offered,” they did so, and straightway found

themselves unable to drag the net in again by reason of the multitude

of the fish they had enclosed. Awakened partly by the incident itself,

partly perhaps by the Voice of the Stranger, to the recollection of a

former and similar experience (Lk. v. 5)[629], the Apostle John felt

sure He knew who was standing on the beach, and said to Simon Peter,

_It is the Lord_ (Jn. xxi. 7). Instantly the son of Jonas, eager,

ardent, impetuous as of old, girding his fisher’s coat[630] about him,

flung himself into the lake, and by swimming and wading reached the

shore, followed by the rest in the boat dragging the net with the fish

they had caught.

On landing they not only found themselves in the presence of their

risen Lord, but perceived mysterious provision made for their wants

after the wearying night. On the smooth margin of the lake[631] was

a fire of charcoal[632], and fish laid thereon and bread, and the

Redeemer bade them add to these some of the fish they had just brought

to land. In obedience to this command Peter drew the net to shore, and

brought of the fish, which numbered _a hundred and fifty and three_

(Jn. xxi. 11), and then all sat down to the early morning meal as in

former days, when dwelling with Him by the shore of that same lake. And

now too, as at Emmaus, the risen Saviour as Master of the family took

of the bread and fish, and distributed unto them, while they, filled

with reverential awe, though certain that it was He, did not venture

to question[633] Him with regard to the exact “state of His holy

personality[634].”

When the meal was over, turning to the Apostle Peter the risen Saviour

enquired, _Simon, son of Jonas, lovest[635] thou Me more than these_?

_Yea, Lord, Thou knowest that I love Thee_, replied the Apostle, but

not as on the sad evening of the Betrayal, exalting himself on his

own faithfulness above his fellow-disciples[636] (Jn. xxi. 15). _Feed

My lambs_, responded his Lord. A second and yet a third time was the

question repeated, till the Apostle touched probably by this reminder

of his three denials, and flinging himself on the Omniscience of the

Holy One made answer, _Lord, Thou knowest all things; Thou knowest that

I love Thee_. Once more the command _Feed My sheep_ was given, and thus

the Apostle was restored to his old place in the circle of the Twelve

(Jn. xxi. 16, 17).

But this was not all. The Apostle was to learn what great things

he must suffer for the Master, who had thus reinstated him in his

Apostolic office. _When thou wast young_, the Lord continued, _thou

girdedst thyself, and walkedst whither thou wouldest: but when thou

shalt be old, thou shalt stretch forth thy hands, and another shall

gird thee, and carry thee whither thou wouldest not_ (Jn. xxi. 18).

And with this intimation of the death that awaited the Apostle, of a

day when he should be bound to the cross, and his hands be extended

upon it[637], He added, _Follow Me_, _i.e._ even unto that martyr’s

death for His name which He had just foretold[638]. Apparently not

understanding the meaning of the command, the Apostle interpreted it

literally, and while advancing perceived the “loved disciple” also

following, and filled with a desire to know what lot awaited him,

enquired, _Lord, and what shall this man do_? (Jn. xxi. 21). But the

question, whatever was its precise motive, was gently put by: _If I

will that he tarry till I come_, replied the Saviour, _what is that

to thee? Follow thou Me_; which intimation of long tarrying in store

for St John, in contrast to the sharper discipline for which his fellow

Apostle was destined, originated the mistaken idea that the “loved

disciple” was to leave the world without undergoing the penalty of

death (Jn. xxi. 23).

This was the third occasion on which the Saviour appeared to His

Apostles after His resurrection, and it was probably now that He gave

them specific directions respecting a manifestation to a still larger

assembly, which was not long delayed. For apparently a short time after

this last appearance, the Eleven repaired to a mountain[639] in Galilee

which He Himself had indicated (Mtt. xxviii. 16), and there He appeared

not only to them but in all probability to the _five hundred brethren_

of whom St Paul speaks[640] (1 Cor. xv. 6). Even now some _doubted_

whether they were really beholding their Lord (Mtt. xxviii. 17), but

the Eleven no sooner saw Him than they offered Him their reverent

adoration (Mtt. xxviii. 17), which He accepted, and declared that now

_all power was given Him in heaven and in earth_, and at the same time

gave them His great commission;

_Go ye into all the world, and make disciples of all nations, baptizing

them into the Name of the Father and of the Son and of the Holy Ghost,

teaching them to observe all things whatsoever I have told you, and lo!

I am with you alway, even unto the end of the world_ (Mtt. xxviii. 19,

20; Comp. Mk. xvi. 15–18).

And now the great Forty Days (Acts i. 3) were rapidly drawing to a

close[641]. Warned it may be by the Saviour Himself, or attracted by

the near approach of the festival of Pentecost[642], the Apostles and

their companions left Galilee and returned to Jerusalem. There once

more amidst the scene of His late sufferings they saw their risen Lord,

and for the last time received from His own Divine lips instruction in

the things concerning the kingdom of God, and learned to trace in the

prophetic Scriptures, in the Law, and in the Psalms, intimations of the

sufferings and resurrection of the Messiah (Lk. xxiv. 44–48). There too

they received His last command to remain in Jerusalem (Acts i. 4) till

the promise of the Eternal Father should receive its accomplishment,

and they should be _baptized with the Holy Ghost_, and _endued with

power from on high_ (Acts i. 5; Lk. xxiv. 49).

At last one day He bade them accompany Him along the road towards

Bethany and the Mount of Olives (Lk. xxiv. 50), associated with so many

memories of the risen Lazarus, of the Triumphal Entry, and the last sad

days in His earthly life.

Convinced that something mysterious was about to happen, and with their

carnal hopes still set on the idea that He was about to commence His

long-looked for reign, they began to enquire, _Lord, wilt Thou at this

time restore the kingdom to Israel_ (Acts i. 6)? But their enquiries

were solemnly silenced. It was not for them to know _the times or the

seasons, which the Father had put in His own power_. A time was at hand

when, on the descent of the Holy Spirit, they should receive power, and

become witnesses to their Lord in _Jerusalem, and all Judæa, in Samaria,

and unto the uttermost parts of the earth_ (Acts i. 8).

Thus conversing they followed Him even to the borders of the district

of Bethany, to one of the secluded hills which overhang the village

of Bethany on the Eastern slope of Olivet[643]. There they received

His last solemn and abiding blessing (Lk. xxiv. 50), and while His

hands, bearing the marks of the wounds which man had inflicted, were

yet uplifted in benediction (Lk. xxiv. 51), He _began to be parted

from them, and there came a cloud_ (Acts i. 9), in which slowly and

gradually He rose from Olivet, till at length He was lost to sight, and

ascended up to that highest heaven, where He was in the glory of the

Father before the world was.

Long time stood the Eleven looking wistfully upwards, and watching

Him as He receded more and more from view (Acts i. 10). At length two

angelic beings clad in white apparel addressed them, saying, _Ye men of

Galilee, why stand ye gazing up into heaven? This same Jesus, who hath

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

have seen Him go into heaven_ (Acts i. 11).

And then all was over. With hearts subdued and solemnized the Apostles

returned to the Upper Room at Jerusalem, and _there continued with one

accord in prayer and supplication, with the women, and Mary[644] the

mother of Jesus, and with His brethren_ (Acts i. 14).

BOOK III.

THE APOSTOLIC HISTORY.

PART I.

THE CHURCH OF JERUSALEM.

CHAPTER I.

_THE ELECTION OF MATTHIAS――THE PENTECOSTAL EFFUSION._

A.D. 30.

IN accordance with the command of their lately ascended Lord, the

Apostles remained in the Holy City, and there _continued with one

accord in prayer and supplication_ (Acts i. 14) with the rest of the

little company. This now amounted in all to about 120 (Acts i. 15), and

consisted of

1. The Eleven,

2. The Virgin, the women who had accompanied the Saviour from

Galilee to Jerusalem, Mary Magdalene, Mary the mother of

James, Salome, Joanna, Susanna, and others,

3. The _brethren_[645] of the Lord, who though at an early

period they were not for but against Him (Jn. vii. 5),

now undoubtedly believed on Him,

4. The other disciples.

Though the duty enjoined upon them at this time, was that of patient

waiting for the bestowal of the promised gift of the Holy Ghost, one

thing could be done by way of preparation for the work they were called

to perform. They could restore their original number as it was composed

by their Lord, and fill up the gap which the treachery of Judas had

made in their body.

Accordingly, the Apostle Peter, already beginning to take that lead

for which his natural gifts no less than the prophetic words of the

Saviour had destined him, stood up in their midst, and called attention

to the deserted seat of the traitor. He had fallen, as they all knew,

and after a terrible end[646] had gone _to his own place_ (Acts i. 25).

The language of inspired prophecy had not been silent respecting his

shameful treachery, but the same Psalms (Ps. lxix. 25; cix. 8), which

had foreshadowed his fall, had spoken also of the election of another

to take his charge or office of oversight (Acts i. 20). He advised,

therefore, that they should proceed to choose a new Apostle, and

suggested, as the conditions of his election, that he should be one who

had companied with them from the beginning to the close of their Lord’s

official ministry, from the Baptism of John to the Ascension, and so be

qualified in an especial degree to be a witness of His Resurrection

(Acts i. 22).

His suggestion found favour with the assembled body of the brethren,

and they nominated two of their number, who eminently possessed their

confidence, as also the special qualifications thus laid down. One

was Joseph Bar-Sabas, surnamed Justus, and Matthias, of whom, however,

nothing further is known in the New Testament[647]. These they put

forward, and leaving to the Lord the final determination, they prayed

that, as the Searcher of hearts, He would indicate whom He had selected

for the office, and then _gave forth their lots[648], and the lot fell

upon Matthias, and he was numbered_ with the Eleven Apostles (Acts

i. 26).

Thus quietly and without observation was the first seed sown of what

was destined to grow into a _great tree_[649] (Mtt. xiii. 31–33).

Never did it seem more unlikely that the religion of the crucified

Redeemer could be revived. The City had been restored to peace, as

though nothing extraordinary had taken place. The Roman guard had

been bribed to contradict any rumour that might be bruited about of

the Resurrection; in the popular estimation the death of Jesus had

extinguished all ideas that He was the Messiah; and no leader of any

weight appeared likely to rally the little band of His once attached

followers[650]. The triumph of the Sanhedrin appeared complete.

But this was the very hour when the new Faith was to achieve its first

conquest. Ten days passed away after the Ascension. The Fiftieth, the

day of Pentecost[651], the Feast of Weeks, was come[652]. The Holy

City, crowded with strangers from every quarter of the then known world,

presented a scene of unusual animation. There was scarcely a region

but had its representative in its streets. Not only from Palestine[653]

itself, but from the lands beyond the Euphrates, whither the Israelites

had been carried by the Assyrian and Babylonian captivities[654],

Parthia and Media, Elam[655] and Mesopotamia[656]; from the various

districts of Asia Minor, Cappadocia and Pontus[657], Phrygia and

Pamphylia, as well as those fringing the Western coast-line, Mysia,

Lydia, and Caria, and now comprehended under one name, _Roman

Asia_[658]; from the islands of the Mediterranean[659]; from populous

Alexandria and the flourishing region of Cyrene[660]; from the

capital of the West itself, Jews and Hellenists, “proselytes of

righteousness[661]” and “proselytes of the gate,” had flocked to take

part in the great Festival (Acts ii. 9–11).

All gathered together in one place, the disciples were awaiting any

indications of the Divine will, when suddenly there arose out of heaven

a sound as of a _rushing mighty wind_, which filled the whole house

where they were sitting (Acts ii. 2), and simultaneously tongues as

if of fire[662] distributed[663] themselves amongst and settled upon

each one of them (Acts ii. 3). The Strengthener, the Comforter, had

come, the disciples were all filled with the Holy Ghost, and though

poor, illiterate, and obscure men of Galilee, found themselves by the

operation of the indwelling Spirit able to speak not only in their own

rough unpolished language, but in as many dialects as were represented

that day at Jerusalem[664] (Acts ii. 4).

Meanwhile the noise[665], with which the mighty rushing wind had

descended from heaven, had been audible all over the city, and

attracted a great multitude to the abode of the disciples. Arriving

there they were confounded to find natives of the despised region

of Galilee speaking _of the wonderful works of God_, not only in the

language, but the very dialect of the language, which each recognized

as his own (Acts ii. 6). In the minds of most this strange portent

excited emotions of serious awe. _What meaneth this?_ they exclaimed;

_are not all these which speak Galilæans?_ There were not wanting,

however, some who ascribed the strange sounds they heard to the effects

of drunken excess; _these men_, said they, _are full of new wine_

(Acts ii. 13).

Thereupon the Apostle Peter stood up with the Twelve, and having in a

loud voice indignantly refuted the charge of drunkenness by a reference

to the hour of the day, the third only from sunrise[666] (Acts ii. 15),

proceeded to explain the meaning of what they heard and saw.

“Eight hundred and fifty years before, as they knew from the Scriptures

of the Old Testament, the prophet Joel (ii. 28, 29) had foretold the

coming of days, when God would pour out of His Spirit on all flesh, not

on one or two only, but upon His people generally without distinction

of age or rank or sex, upon _sons and daughters_, upon _young men and

old_, upon _servants and handmaidens_ (Acts ii. 17, 18). Thus had the

prophet spoken, and this day they beheld the fulfilment of his words.

Jesus of Nazareth, a Man approved[667] amongst them by miracles[668],

and wonders, and signs, which God had wrought by Him in their midst, as

they themselves knew full well, they had taken and by the wicked hands

of Roman soldiers had crucified and slain. But in so doing they had not

frustrated the gracious purposes of Him who had sent Him. All things

had happened according to His _determinate counsel and foreknowledge_

(Acts ii. 23), and He had raised up that same Jesus, and had loosed

the pangs of death, because it was not possible that He could be

permanently mastered by them. For He, of whom the Psalmist had said

that God would not leave His soul in Hades[669] nor suffer Him to see

corruption, could not be the patriarch David. He had died and been

buried, and his ashes had long reposed in the tomb which was before

their eyes. It was not of _himself_ that he had thus spoken, but of

Another, the fruit of his loins, whom as a prophet he foreknew God

would raise up to sit upon his throne; and this King was no other than

Jesus (Acts ii. 32). Him God had raised from the dead, and exalted

to the right hand of power, and made both Lord and Christ, and He had

that day bestowed upon His disciples those wonderful gifts which they

saw and heard, the expressions and indications of the presence of the

Spirit promised by the Father.”

Such was the substance of the Apostle’s words, and though they clashed

with the strongest prejudices of those who had so short a time before

given such fearful evidence of their hatred of that crucified Saviour,

they produced a deep impression. Pricked to the heart they addressed

him and the rest of the Eleven, saying, _Men and brethren, what shall

we do?_ _Repent_[670], was the reply, _and be baptized every one of

you in the name of Jesus Christ for the remission of sins, and ye shall

receive the gift of the Holy Ghost_ (Acts ii. 38); _for the promise

is unto you, and to your children, and to all that are afar off[671],

even as many as the Lord their God shall call_. These and many other

similar words of his were not lost; many received them gladly, and were

baptized, and the same day there _were added to the Church about three

thousand souls_[672] (Acts ii. 41).

CHAPTER II.

_ACTIVITY OF THE APOSTLES PETER AND JOHN._

A.D. 30.

THUS at the Feast which celebrated the ingathering of the natural

harvest, a rich harvest of souls was for the first time gathered into

the Christian garner, the Church assumed its separate and organised

existence, and its members gave themselves up to the full requirements

of their new life:

1. _They continued[673] steadfastly_, or waited constantly _upon

the Apostles’ doctrine_ (Comp. Mtt. xxviii. 20), by whose hands many

wonders and signs were wrought (Acts ii. 43), and who were enlightened

to remember and commissioned to teach all that their Lord had said and

commanded (Jn. xv. 26; xvi. 13).

2. _They persevered in fellowship and communion with one another_[674],

cultivating and fostering a spirit of mutual love, and instead of

living each for themselves, _had all things common_, selling their

possessions and lands, and parting them to all men, _as every man had

need_ (Acts ii. 42–45).

3. _They attended constantly on the breaking of the Bread_[675], and

thus consecrated their chief daily meal with the celebration of that

Feast, which shewed forth (1 Cor. xi. 26) their Lord’s death, and the

sacrifice He had offered.

4. _They were stedfast_ also in their attendance at the public

prayers[676] in the Temple, at the stated hours of the national worship

(Acts ii. 42, 46), _praising God, and having favour with all the

people_.

And in the Temple occurred the next eventful incident in the history

of the early Church. Two of the Apostles, Peter and John, were going up

thither at the ninth hour[677], the hour of prayer and the offering of

the evening sacrifice. At the entrance they encountered a man lame from

his birth, who was in the habit of being laid day by day at the Gate

known as the “Beautiful Gate[678],” for the purpose of exciting the

compassion and appealing to the charity of the passing worshippers. On

the present occasion he appealed to the two Apostles, and supplicated

their aid. Thus accosted they stopped, and fixing upon him an earnest

gaze, bade him _look on them_ (Acts iii. 4). Expecting perhaps some

charitable offering, he did so[679], when Peter addressing him said,

_Silver and gold have I none, but what I have give I thee: In the name

of Jesus Christ of Nazareth rise up and walk_ (Acts iii. 6, 7), and

with the words took him by the right hand and lifted him up, and he,

who had been lame from his birth, found strength suddenly restored to

his crippled feet[680] and ankles, found himself able to spring up,

stand, and walk, found himself able to accompany the Apostles into the

Temple, and there give thanks to God (Acts iii. 8).

The cure of such a man in such a manner was quickly noised abroad

amongst the worshippers crowding the Temple-courts. Filled with wonder

and amazement the people ran together with one accord into the porch

or colonnade of Solomon[681], and there beheld the two Apostles, and

clinging[682] to them in the first transport of grateful attachment,

the very man they had so long and so often seen sitting for alms at the

Beautiful Gate (Acts iii. 11). It was a meet occasion for addressing

the astonished throng, and Peter commenced one of those heart-stirring

discourses, whereby in these early days, as his Lord had predicted, he

_strengthened his brethren_ (Lk. xxii. 32).

“_Why marvel ye_, said he, _at this?_ Why look ye so earnestly on us,

as though by magical power or holiness of our own we have caused that

this man should walk? The God of your fathers, the God of Abraham,

Isaac, and Jacob, whom for years ye have owned and worshipped, He and

no other has been working by us. Though ye delivered up, and denied

in the presence of Pilate His Servant[683] Jesus, and demanded that,

in place of the Holy One and the Just, a murderer, Barabbas, should

be granted unto you; though ye killed the Prince of life, yet God hath

raised Him from the dead, and our faith in His Name hath restored this

cripple, as your eyes behold (Acts iii. 16).

“In ignorance, indeed, ye and your rulers did this. But in so doing

ye fulfilled a mysterious purpose of Divine Love, even the counsels of

that God, who predicted by the mouth of all His prophets that Christ

should suffer. Repent ye, therefore, and be converted, that your sins

may be blotted out, and that so[684] seasons of refreshing may come

from the presence of the Lord, and He may send unto you Christ Jesus,

whom the heavens must retain till the times of the restitution of all

things, of which God from the beginning hath spoken by the mouth of His

holy prophets. Moses, your great lawgiver, said when your fathers stood

before the awful mount of Sinai, _A Prophet shall the Lord your God

raise up unto you from among your brethren. Him shall ye hear according

to all things whatsoever He shall say unto you, and it shall be, that

every soul which shall not hear that Prophet shall be destroyed from

among the people_ (Deut. xviii. 15, 18). This Prophet hath appeared

in the person of Jesus, and to you first[685] hath God sent Him forth,

blessing you in turning away each one from your iniquities (Acts iii.

17–26).”

This powerful address had a still greater effect than the previous

discourse of the Apostle. Upwards of five thousand avowed themselves

believers in the Crucified, and swelled the ranks of the Christian

Church (Acts iv. 4). But it had other issues also. The Sanhedrin,

which had hitherto stood aloof[686] from all notice of the movements

of the Apostles, resolved to act with decision. As the evening

of this eventful day closed in, the priests, the captain of the

Levitical guard[687], and the Sadducees[688], naturally annoyed at

the proclamation of the resurrection of the dead through the power

of a risen Saviour, laid hands on the two Apostles and the healed

cripple[689] (Comp. Acts iv. 14), and committed them to prison,

intending on the morrow to institute a formal trial (Acts iv. 3).

Accordingly on the next day the rulers, the elders, and scribes,

Annas[690] the high-priest and Caiaphas, John[691] and Alexander[692],

and others of the pontiff’s family, assembled probably in their hall

Gazith, and when the Apostles had been placed in the midst of the

judicial circle, enquired by what authority and by virtue of what

commission they had acted as they had done.

Thereupon Peter, _filled with the Holy Ghost_ (Acts iv. 8), again stood

forward, and boldly declared that the miracle of the previous day was

due entirely to the mighty working of Jesus of Nazareth, whom they

had crucified, but whom God had raised from the dead. He was the Stone

whom, in the language of the cxviiith Psalm, they the builders of the

nation and its appointed teachers had rejected as worthless, but which

had become _the head of the corner_, nor was there in any other the

Salvation, for which all hoped; for there _was no other Name under

heaven given among men, whereby they could be saved_ (Acts iv. 8–12).

The boldness, power, and knowledge, which this speech betrayed,

astonished the Sanhedrin beyond measure, and the more so when they

reflected that the speaker and his fellow Apostle were of the common

class, unlearned and ignorant[693], in whom they recognised[694] the

obscure followers of Jesus of Nazareth (Acts iv. 13). The miracle,

indeed, which they had wrought could not be gainsaid, for the restored

cripple, a man more than 40 years of age (Acts iv. 22), stood beside

them (Acts iv. 14), ready to support by his testimony the power by

which he had been so marvellously healed. It was deemed, therefore,

inexpedient to go into the question of evidence, and after a secret

conference (Acts iv. 15) it was resolved to prevent, if possible, the

spread of the report of the miracle amongst the people, and to forbid

for the future any preaching or teaching in the name of Jesus.

Accordingly the Apostles, who had been ordered to withdraw during the

consultation, were recalled and informed of their decision. But they

absolutely declined to act upon it. They could not, they said, refrain

from proclaiming what their own eyes had seen and their own ears

had heard, or hearken to the council rather than to that God, whose

commissioned witnesses they were. After further threats, therefore,

they were dismissed; for the Sanhedrin saw plainly that they had done

nothing deserving punishment, and the popular feeling ran so strongly

in their favour, that they dared not resort to violence (Acts iv. 21).

Thus released they returned to the rest of the disciples, and recounted

all that had occurred. Their tidings had not the effect of lessening

the courage of their hearers. Lifting up their voices with one

accord to the Lord and Maker of heaven and earth, they declared their

conviction of the vanity of the machinations of their rulers against

the Supreme and the Messiah whom He had sent. Herod, and Pontius Pilate,

the nations and people of Israel, had gathered themselves together

against their Master, but only to do what His hand and counsel had

foreordained should come to pass. The threats, therefore, of their foes

they regarded not, and only prayed that, while[695] the Lord stretched

forth His hand to heal, and caused signs and wonders to be performed

through the Name of His holy servant Jesus, they themselves might

receive still greater strength to preach His Word (Acts iv. 23–30).

Their petition received an immediate and sensible response. The place

where they were assembled was shaken as by an earthquake, and a fresh

and special communication of the Holy Ghost filled them with still

greater boldness to proclaim their message and deliver their testimony

(Acts iv. 31).

CHAPTER III.

_ANANIAS AND SAPPHIRA――RENEWED HOSTILITY OF THE SADDUCEES._

A.D. 30–34.

THUS terminated the first collision of the Christian community with

the ruling powers at Jerusalem. Within that community itself all as

yet went well. While the Apostles with increased power gave forth their

testimony to the resurrection of their Lord, the disciples proved the

sincerity of their convictions by the self-denial of their lives. All

being _of one heart and of one soul_ (Acts iv. 32), they regarded their

possessions as belonging to a common fund, and such as were possessed

of lands or houses sold them, and brought the price and laid it at the

Apostles’ feet, who caused distribution to be made thereof according to

the requirements of each (Acts iv. 35).

Of this self-denying goodwill no one afforded a brighter example than

a man of the tribe of Levi[696], and a native of Cyprus, whose name

was Joseph, or, as he was called by the Apostles, Barnabas[697], the

_Son of Consolation_, or rather of _Exhortation_, on account of the

extraordinary gifts of inspired discourse and exhortation by which he

was distinguished[698] (Acts iv. 36). His estates, which were probably

considerable, he sold, and rejoiced in the distribution of the price

amongst his poorer brethren.

Before long, however, a sad incident occurred, which told of evil

already at work within the Christian society. A certain man named

Ananias, with the privity of his wife Sapphira, sold a possession, and

having appropriated a portion of the price, laid the remainder at the

Apostles’ feet, giving it to be understood that that was the whole sum

he had received (Acts v. 1, 2). But his aspiration after high honour

amongst his brethren with so little cost to himself did not escape the

detection of the Apostle Peter. Fixing his eye upon him as he brought

the portion and laid it before him, he enquired how he had permitted

Satan to tempt him to deceive the Holy Ghost. _While it remained_, said

he, _was it not thine own? and after it was sold, was it not in thine

own power? Thou hast not lied unto men, but unto God_ (Acts v. 4). At

these words, so stern, so solemn, and yet so true, reading his heart

to its lowest depths, the wretched man was utterly overwhelmed, and

_fell down and gave up the ghost_. When the awe of the assembly at this

instant judgment on the sin of hypocrisy had somewhat subsided, the

young men[699] who were present rose up, and wrapping the body in the

usual burial clothes[700] bore it forth to a tomb without the city[701]

(Acts v. 6).

Three hours had scarcely elapsed before his wife Sapphira, not knowing

what had occurred, entered the place where the disciples were met

together, and was straightway asked by Peter whether she and Ananias

had really sold the farm for the price which the latter had alleged.

To this she replied in the affirmative, and thus made her husband’s

sin her own, and deliberately confirmed the fraud. The Apostle had not

denounced the awful judgment, which had befallen her husband, he had

only denounced the offender. But now he not only denounced the sin, but

declared its instant penalty, saying, _Behold the feet of them which

buried thy husband are at the door, and shall carry thee out_. Thus

informed at one and the selfsame moment of her husband’s fate and her

own, she too dropped down a corpse, and was instantly conveyed to the

grave by those who had just returned from burying Ananias (Acts v.

8–10).

The effect of this terrible but just judgment was very great. Fear

came upon all who saw and all who heard what had taken place, and

the Apostles, by whose hands many _signs and wonders_ continued to

be wrought, acquired still greater reverence. Those who did not yet

believe, forbore to join themselves to the Christian society rashly or

from light motives, while the common people, impressed with a sense of

the supernatural power possessed by the Apostles, brought forth their

sick, and placed them on beds and couches in the streets, that they

might have the benefit even of Peter’s shadow passing by[702] (Acts v.

15). Soon the populations of the towns round about Jerusalem imitated

their example, and experienced the effects of the healing word as

addressed either to the sick or those possessed by unclean spirits

(Acts v. 16).

The excitement thus aroused could not escape the notice of the

Sanhedrin. Annas and Caiaphas and the Sadducaic faction saw that they

must make another effort to suppress the new sect so quickly gaining

adherents in their very midst. Accordingly they caused the Apostles to

be seized and cast into the common prison, and on the morrow calling

together the whole Council, sent their officers to summon them into

their presence.

When, however, they reached the prison, the officers found indeed the

doors fast closed, but the prisoners had disappeared! On receiving

this intelligence the high-priest and the Sanhedrin[703] were in the

utmost perplexity, which was still further increased by the entrance

of a messenger, announcing that the Apostles were in the Temple,

where indeed they had been since daybreak, having been released by an

angel during the night (Acts v. 18–25). Thereupon the Captain of the

Levitical guard was despatched to fetch them, and even he found himself

obliged to act with caution and gentleness, for the feelings of the

people were largely on the side of the Apostles, and stones were ever

ready at hand in the precincts of the Temple, to furnish weapons for a

tumultuous resistance[704].

But the Twelve readily accompanied the officers, and presented

themselves before the Sanhedrin, and in reply to the high-priest’s

complaint that they had not obeyed the injunctions of the council to

forbear preaching in the Name of Jesus, evinced even more boldness

and resolution than before. Peter, once more their spokesman, declared

that obedience was due to God rather than to man, for he had raised

up from the dead that same Jesus, whom they had crucified and slain,

and exalted Him to be a Prince and a Saviour, _to give repentance to

Israel and forgiveness of sins_. To the fact of His resurrection they

were witnesses, and their testimony they were bound to deliver (Acts

v. 29–32).

These words, breathing such dauntless resolution, roused the Council to

the utmost fury, and the majority, especially the Sadducaic party, were

eager for the execution of their prisoners. But the rising of one of

their number was the signal for calmer measures.

This was the famous Rabbi Gamaliel[705], an illustrious teacher of the

Law, who was held in the utmost reverence by the people, and according

to Jewish tradition was the president of the Sanhedrin. He advised that

the Apostles should withdraw for a while, and then proceeded to urge

his brethren to moderation and calmness. There was no need, he said,

for any apprehension from such an obscure band of Galilæans. Could not

the Council recall how a few years before one Theudas[706] had arisen,

boasting himself to be some great one, and had collected a body of 400

followers? But what was the issue? Was he not slain, and as many as

followed him dispersed and annihilated? And then again _in the days of

the taxing_ did there not rise up[707] Judas of Galilee, who also drew

away much people after him? But was he a whit more successful? Did he

not perish with all his followers? Let these instances, he continued,

suffice, and let the assembly _refrain from these men_. If their

work or counsel was of men, it would come to nought, but if it was of

God, it would be impossible to overthrow it, and they ought to be on

their guard lest they should by any chance _be found fighting against

God_[708] (Acts v. 34–39).

The weight of the speaker’s name and his high reputation prevailed over

the bitterness of faction. His prudent advice was adopted. The Apostles

were recalled, and after being beaten with rods, were dismissed with

strict injunctions to abstain from speaking any more in the name of

Jesus (Acts v. 40). But threats and stripes were alike ineffectual to

seal their mouths. They went forth from the council _rejoicing that

they had been found worthy to suffer for the Name_ of their Master,

and ceased not publicly in the Temple courts, and privately from house

to house, to proclaim Jesus as the Messiah (Acts v. 41, 42).

CHAPTER IV.

_THE INSTITUTION OF DEACONS――MARTYRDOM OF STEPHEN._

A.D. 34–36.

UP to this time, it will be observed, the attempts to put down the new

Faith had come from the Sadducaic party. Separated in no respect from

the nation, the members of the Christian society attended the festivals,

worshipped in the Temple and the Synagogue, and observed the ordinances

of the Law side by side with the “breaking of the Bread” from house

to house[709]. Conforming, then, to national rites and usages, and

agreeing with the Pharisees in opposition to the Sadducees respecting

the resurrection of the dead, their relations with the more moderate

portion at least of the former were of an amicable character[710].

But they were now destined to incur the hostility of both sects alike.

Their own numbers, so far from suffering any diminution in consequence

of the recent persecutions, steadily increased, and were swelled by the

adhesion of _multitudes of men and women_ (Acts v. 14), both Hebrews

or Jews proper, and Hellenists or Jews of the Grecian speech[711].

For some time the same brotherly love which had prevailed before,

distinguished all alike, and out of the common fund daily distribution

was made according to the requirements of each person and household.

But before long in the midst of this general benevolence arose

suspicions that the distribution was not made with perfect fairness.

Between the Jews who spoke the sacred tongue of Palestine, and those

scattered in different lands, who had adopted the Grecian language[712];

between the zealous Aramæan, who read the Scriptures in the Hebrew,

and the Hellenists, who read the Septuagint, and whose most learned

teachers strove to “accommodate Jewish doctrines to the mind of the

Greeks, and to make the Greek language express the mind of the Jews,”

there had long been a feeling of mutual jealousy and dislike.

This now reproduced itself even within the Christian community. There

arose a murmuring between the “Hellenists” and the “Hebrews,” on the

ground that the widows of the former were overlooked in the daily

distribution[713] (Acts vi. 1). Such complaints, if not checked, might

lead to disastrous results. Accordingly the Apostles met together, and

having assembled the general body of the disciples (Acts vi. 2), urged

that it was not meet to expect them to leave the ministry of the word

and _serve tables_, and advised that seven men of good report, full

of the Holy Ghost and of practical wisdom, should be selected, who

might devote themselves to the superintendence of this distribution,

while they confined themselves to the more spiritual functions of their

office (Acts vi. 3, 4). The proposal met with universal acceptance, and

the general body of the disciples submitted to the Apostles seven men,

whose names appear to indicate that they were of Hellenistic, rather

than Jewish extraction, Stephen[714], Philip, Prochorus, Nicanor, Timon,

Parmenas, and Nicolas[715] _a proselyte of Antioch_ (Acts vi. 5). The

Twelve approved of the selection, and after offering prayer they laid

hands upon them[716], and thus solemnly consecrated them to their

office[717].

Thus a danger, which threatened a breach in the Christian community,

was happily removed by a wise and liberal concession. The Hellenists

were introduced into the actual ministry of the Church, and the

admission of a body more free than their Hebrew brethren from local and

national prejudices was doubtless divinely ordered to pave the way for

still greater results. Meanwhile the Word of God had free course and

was glorified, the multitude of the disciples in Jerusalem was largely

increased, and a great company even of the priests, whose antecedents

and prepossessions would be all strongly against such a step, _became

obedient to the faith_ (Acts vi. 7).

One of the “Seven” now admitted into the ministry of the Church was

destined to be the proximate cause of its first collision with the

Pharisaic party, and to prepare the way for the admission of the

Gentiles into the Christian fold. This was Stephen, a man full of

faith and power, of irresistible spirit and wisdom. Though appointed to

superintend the distribution of secular funds, he soon became eminent

for other gifts, and not only wrought great wonders and signs amongst

the people (Acts vi. 8), but proved himself able to argue with the Jews

of Cyrene and Alexandria, of Cilicia[718] and Roman Asia, as also the

Libertini[719] or enfranchised Jews, in their several synagogues in

Jerusalem, and that with such wisdom and power that they were unable to

confute his arguments, or resist _the spirit by which he spake_ (Acts

vi. 10).

Freed by the circumstances of his birth and education from mere

local and national prejudices, he appears to have spoken strongly of

the fulfilment of the Mosaic ordinances[720] by the Founder of the

Christian Church, and to have proclaimed that a time was at hand

when, in the words of the Holy One to the woman of Samaria[721], men

should _worship the Father in spirit and in truth_, not in the Temple

only, or in Jerusalem only, but everywhere throughout the world. This

teaching roused a furious opposition, and unable to oppose the eloquent

Hellenist by fair means, those whom he addressed had recourse to

artifice. Having privily suborned[722] men, who affirmed that they

had heard him utter blasphemous words against the Temple and the Law;

that they had heard him say that Jesus of Nazareth would destroy the

national sanctuary and change the rites which Moses had ordained;

they succeeded in stirring up the people, as also the ruling powers

of the nation (Acts vi. 12). Accordingly an assembly of the Sanhedrin

was convened, Stephen, who had in the meanwhile been apprehended, was

placed before them, and the charges formally preferred against him.

As he stood in the midst of the council-hall, the members of the

Council looked steadfastly upon him and observed his face _as it had

been the face of an angel_ (Acts vi. 15) lighted up with supernatural

radiance and serenity. At length, as in the case of the trial of his

Lord[723], the high-priest enquired what he had to say respecting the

accusations brought against him, and Stephen commenced his reply, “the

framework of which was cast in a summary of the history of the Jewish

Church[724],” and treated of all the great epochs of the national

existence,――from Abraham to Joseph,――from Joseph to Moses,――from Moses

to David and Solomon[725]. Keeping in mind the charges, of which he was

accused, he shewed that the Divine blessing had not been confined to

the Jews solely as inhabitants of the sacred land of Palestine, or as

partakers in the Temple-worship.

The original cradle of their faith was not Palestine but Mesopotamia,

and not only had the patriarch Abraham been called from the far distant

_land of the Chaldæans_ (Acts vii. 2–5), but whole centuries of the

nation’s existence had been spent in _a strange country_. In Egypt

the Divine blessing had not failed to rest upon the piety of Joseph

(Acts vii. 6–10), or upon the descendants of Jacob, when they all went

down and sojourned there (Acts vii. 11–16). In Egypt God raised up

Moses their great Deliverer, preserved his life from the machinations

of Pharaoh, and so ordered events that he became _learned in all the

wisdom of the Egyptians, and mighty in words and in deeds_[726] (Acts

vii. 17–22). In Midian He revealed Himself to him in the vision of the

Burning Bush, and sent him forth to lead the ransomed people towards

the Promised Land; but though by his hands their fathers had received

the Law, it had not kept them from idolatry[727]; though he had set

up the tabernacle of witness, it had not kept them from setting up

_the tent of Moloch, and the star of their god Remphan_[728] (Acts

vii. 22–44): nay, when, on the subjugation of the Canaanitish nations,

that Tabernacle had been brought into Canaan, and was there after a

long delay exchanged for the Temple, on which the Jews threw the whole

stress of their ♦dependence, neither Solomon himself who built it,

nor the prophets[729] had ever regarded it as in the highest sense the

dwelling-place of the Most High (Acts vii. 44–50).

Thus far the great Hellenist was heard with patience. “It was the story

of the Chosen People, to which every Jew listened with interest and

pride[730].” But now,――perhaps perceiving that his hearers had caught

the real drift of this review of their national history,――perhaps

carried away by the retrospect of their narrow and persistent

opposition to the divine counsels which it suggested,――in a strain of

holy indignation he rebuked the unbelieving hypocritical disposition of

the Jews, whose conduct in reference to the divine communications had

been the same from the time of Moses up to that very moment[731]; who

had always resisted the Holy Ghost, persecuted the prophets, and slain

those that had predicted the coming of the Just One; who had betrayed

and murdered Him, and had not kept the Law which they had received by

_the disposition of angels_ (Acts vii. 50–53).

This severe though just rebuke was the signal for an outburst of wrath

and fury on the part of his judges. They were _sawn asunder_[732] in

their hearts, _and gnashed upon him with their teeth_. Perceiving what

was coming, and unaffrighted by their tumultuous rage, he looked up

to heaven, and exclaimed, _Behold, I see the heavens opened, and the

Son of Man[733] standing[734] on the right hand of God_ (Acts vii. 56).

This last declaration was more than the Sanhedrin could bear. Breaking

forth into a loud yell (Acts vii. 57), they stopped their ears, as

if to close them against any more words of blasphemy, and rushing

upon him with one accord led him forth outside the city gate to stone

him[735] (Lev. xxiv. 16). The instruments of punishment were collected,

the witnesses threw off their loose outer garments (Deut. xvii. 7),

laid them at the feet of a young Pharisee, a prominent member of the

Cilician synagogue, named Saul, and hurled the first stones. As they

fell, the martyr cried to Him whose form he had so lately seen standing

at the right hand of God, _Lord Jesus, receive my spirit_ (Acts vii.

59). Then falling on his knees, he exclaimed with a loud voice, in

the words of his Master on the Cross, _Lord, lay not this sin to their

charge_, and――in the touching language of the narrator, “who now uses

for the first time the word, since applied to the departure of all

Christians, but here the more remarkable from the bloody scenes in

the midst of which the death took place――_he fell asleep_[736] (Acts

vii. 60).”

PART II.

THE CHURCH OF PALESTINE.

CHAPTER I.

_DISPERSION OF THE CHRISTIANS――ACTIVITY OF PHILIP._

A.D. 36.

THE martyrdom of the great Hellenist, who was conveyed to his grave

amidst much lamentation _by devout men_[737] (Acts viii. 2), was the

signal for a furious persecution of the Christians. The protection

with which the prudence of Gamaliel had hitherto shielded them was now

withdrawn. Pharisee and Sadducee alike[738], in the absence or with the

connivance of the Roman procurator[739], turned against the hated sect,

and the young Cilician of Tarsus, who was _consenting to the death_ of

Stephen (Acts viii. 1), and probably was now or shortly afterwards a

member of the Sanhedrin[740], found himself able to give vent to the

full fury of his zeal.

Resolved _to make havoc of the Church_ (Acts viii. 3), he invaded

the dwellings of those who professed adherence to the Christian faith,

dragged forth their inmates, whether men or women, and committed

them to prison (Acts viii. 3, xxvi. 9, 10, xxii. 3). Some of these

persecuted people he scourged, _often, in many synagogues_ (Acts xxvi.

11); some he strove to compel to blaspheme the Holy Name whereby they

were called (Acts xxvi. 11); others he brought before the Sanhedrin,

and when it was decided that they should be put to death, _gave

his vote against them_[741] (Acts xxvi. 10), so that his fame as an

inquisitor spread beyond the boundaries of Palestine, and reached even

the distant city of Damascus (Acts ix. 13).

From a persecution instigated by such a zealous leader the disciples

fled in different directions throughout Judæa and Samaria, and even

further north still, to Phœnicia, Cyprus, and Antioch (Acts xi. 19),

but the Apostles remained firm at their posts, and for the present did

not leave Jerusalem (Acts viii. 1).

Amongst those, who were thus dispersed abroad, was one of the “Seven”

who had been elected with Stephen to superintend the distribution of

the funds of the Christian society. Between Judæa and Galilee lay the

district of Samaria, the inhabitants of which, though shunning and

shunned by the Jew, “yet clung to the same promises and looked forward

to the same hopes[742].” Thither Philip now went down, and entering

one of its towns[743], began to proclaim the message of Glad Tidings

to its people, and performed many miracles, casting out demons, and

healing many that were lame and paralysed. He was received with no less

readiness than the Holy One Himself, when sitting on Jacob’s well[744],

He declared Himself the Messiah to the woman who was a sinner. With one

accord the Samaritans _gave heed to his words_ (Acts viii. 6).

At this time there was present in the neighbourhood a man, who made no

small stir in his day, by name Simon[745]. By his skill as a magician

he had succeeded in astounding the people of Samaria to such a degree

that he found votaries amongst all ranks and all ages, and was

pronounced to be _the Power of God which is called Great_[746] (Acts

viii. 10). But in Philip he found a rival whom he could not resist. He

might astonish and perplex, but Philip could do more. He could heal,

and restore gladness to many a saddened home (Acts viii. 12). The

magician, therefore, soon found himself deserted, and many, both men

and women, left him, and believing the Glad Tidings announced by the

Evangelist, were admitted into the Church by baptism (Acts viii. 12).

These results made a deep impression on the mind of Simon, and he too

professed himself a believer, and received baptism at the hands of

Philip (Acts viii. 13).

Meanwhile news that the despised Samaria had received the word of God

reached the ears of the Apostles at Jerusalem, and they dispatched

Peter and John[747] thither on a special mission of enquiry. They

on their arrival prayed that some of those extraordinary gifts,

which followed and attested the effusion of the Spirit on the Day of

Pentecost, might be bestowed upon the Samaritan believers, and laid

their hands upon them (Acts viii. 17), whereupon the endowments, for

which they had prayed, were vouchsafed, and attested the planting of a

Church in Samaria, standing in an equal rank with the first Church at

Jerusalem[748].

Astonished as Simon had been at the miracles of Philip, he was still

more astonished at the results of the imposition of the hands of the

two Apostles, and he tried to bribe them to bestow upon him the same

peculiar power (Acts viii. 18, 19). This mercenary proposal opened

their minds to the real character of the man, and with the same just

severity with which he had rebuked Ananias, Peter now denounced the

wickedness of the pretender, and declaring that his heart was not right

in the sight of God, that he had neither part nor lot in the matter,

bade him pray that peradventure his evil intentions might be forgiven

(Acts viii. 20–22). Struck dumb by the plain-spoken truthfulness of

the Galilæan fisherman, and awakened rather to feelings of apprehension

of the Divine vengeance than to repentance[749], Simon implored the

Apostles to intreat the Lord for him, that none of the things which

they had threatened might come to pass (Acts viii. 24)[750].

After this encounter Peter and John extended their missionary labours

to many other villages of the Samaritans[751] (Acts viii. 25), and

then returned to Jerusalem. But other work was reserved for Philip,

for a Divine intimation bade him go toward the south, along the road

leading from Jerusalem to Gaza. Of the roads leading to this well-known

city[752], one by Ramleh passed through town and villages; another,

better adapted for carriages, through Hebron, and thence through

a district comparatively little inhabited[753], and exposed to the

incursions of southern marauders, whence it was called _desert_[754]

(Acts viii. 26). The latter was the one which the heavenly Voice bade

the Evangelist take, and as he traversed it, probably ignorant of

the cause wherefore he was sent, he perceived a chariot, in which one

sat reading as he rode. This was a man of Ethiopia[755], a eunuch,

the chief officer of Candace, queen of Meröe, and steward of all

her treasure, who had come up to worship at one of the Feasts at

Jerusalem, and was now returning (Acts viii. 27, 28). Bidden by the

heavenly Voice to join the Stranger, Philip quickened his steps, and

presently overheard him reading aloud[756], probably in the Septuagint

Version[757], the words of the prophet Isaiah (chap. liii. 6, 7):

_He was led as a sheep to the slaughter; and like a lamb dumb before

his shearer, so opened He not His mouth: in His humiliation His

judgment was taken away: and who shall declare His generation? For

His life is taken away from the earth._

_Understandest thou what thou readest?_ enquired Philip. _How can I_,

answered the other, _unless some man should guide me?_ and he besought

him to get up and sit down by his side. Then the conversation began.

_I pray thee_, said the eunuch, _of whom is the prophet speaking this?

of himself, or of some other man?_

Thereupon Philip opened his mouth, and told him who that “Man” was,

and preached the glad tidings of Him, who died, and rose again, and

ascended into heaven. As he went on, the eunuch was filled with an

ardent desire to embrace the faith, and, being probably informed by

Philip of the last command of his ascended Lord to the Apostles, on

reaching a stream of water, enquired whether aught could hinder his

being baptized? Thereupon the chariot was stayed[758], and the two went

down to the water[759], and Philip baptized him, and then, either in

consequence of some sudden inward summons or by a miraculous withdrawal,

was instantly caught away, so that the eunuch saw him no more, and

went on his way rejoicing (Acts viii. 39). Meanwhile Philip had passed

on to Azotus, the ancient Ashdod[760], and thence evangelizing all

the towns[761] in his way, and following the coast-line, proceeded to

Cæsarea on the Sea[762] (Acts viii. 40).

CHAPTER II.

_THE CONVERSION OF ST PAUL._

A.D. 36 or 37‒A.D. 40.

IN His parting charge to His Apostles the Saviour had declared that

they should be His witnesses _in Jerusalem, and in all Judæa, and in

Samaria, and unto the uttermost part of the earth_ (Acts i. 8). In

exact accordance with this order the Church, as we have seen, was first

founded in Jerusalem (Acts ii. 1), then spread to the cities round

about (Acts v. 16), and after the martyrdom of Stephen to Samaria (Acts

viii. 5–25). Provision was now to be made for its extension to the

Gentiles, and for this purpose a fitting instrument was raised up in

the person of no other than the young Cilician Pharisee, whom we have

seen consenting to the death of the first Martyr, and _making havoc_ of

the Church.

At this point, then, it will be well to group together such particulars

of his early life as have come down to us.

1. Saul, or as he was afterwards called Paul, was born at Tarsus (Acts

ix. 11, xxi. 39, xxii. 3), the capital of Cilicia, situated on the

banks of the Cydnus, a river famous for the dangerous fever caught by

Alexander while bathing, and for the meeting of Antonius and Cleopatra.

Even in early times it was a place of consequence[763], and after

belonging to the empire of the Seleucidæ, and for a short time to that

of the Ptolemies, espoused the cause of Cæsar during the civil wars,

was then named Juliopolis[764] in honour of a visit from him, and

made a _free city_[765] by Augustus. Under the early Roman emperors it

was famous as a seat of education, and in this respect could vie even

with Athens and Alexandria, and could boast of several Stoics, such as

Athenodorus, the tutor of Augustus, and Nestor, the tutor of Tiberius.

As a place of commerce, it was a meeting-point for Syrians, Cilicians,

Isaurians, and Cappadocians.

2. The family of Saul were strict Jews, though Hellenists in speech,

and of the tribe of Benjamin (Phil. iii. 5). Neither his father’s nor

his mother’s names are mentioned, but we have notices of his sister,

and his sister’s son (Acts xxiii. 16), and of some more distant

relatives (Rom. xvi. 7, 11, 21).

3. Born probably during the later years of the reign of Herod, or the

earlier of his son Archelaus[766], as the son of a Pharisee (Acts xxiii.

6), he was _circumcised on the eighth day_ (Phil. iii. 5), and received

the name of Saul[767]. But from his earliest years he probably had two

names, “Saul the name of his Hebrew home, Paul[768] that by which he

was known among the Gentiles.”

4. From his father he inherited a great privilege, that of Roman

citizenship. How his father acquired it is unknown. He may have

obtained it for _a large sum_ of money (Comp. Acts xxii. 28), or it

may have descended to him, or it may have been bestowed upon him in

recognition of some service rendered during the civil wars to some

influential Roman[769].

5. In conformity with the usual custom of his nation, one of whose

proverbs was that _He who taught not his son a trade, taught him to

be a thief_, the youthful Saul was instructed in the art of making

tents[770], of the hair-cloth known as _Cilicium_, and supplied by

the goats of his native province.

6. Carefully nurtured under his father’s roof, speaking Greek, and

acquainted with the Septuagint version[771] of the Old Testament, he

was removed, probably between the age of 10 and 15, to Jerusalem[772],

where he was brought up at the feet of Gamaliel[773], and under the

superintendence of this wise and candid teacher made progress in his

knowledge of Jewish rites above many of his contemporaries in his

own nation, and became distinguished for extraordinary zeal for the

traditions handed down from his fathers[774] (Gal. i. 14). Under the

same teacher he probably added to that knowledge of Greek and of the

Septuagint, as also of the elements of Gentile learning, which he

had brought with him from Tarsus, a more exact acquaintance with the

original Hebrew, as also with the hidden and mystical meaning of the

Scriptures; a knowledge of aphorisms, allegories[775], and the opinions

of the learned; as also the facility of quick and apt quotation; while

the study of Greek authors[776] would not be altogether discouraged.

Such was the early life, and such was the training of the champion of

the Pharisaic party, who was now to become the great Apostle of the

Gentiles.

In his determination to make havoc of the Church, Saul was not content

to persecute its members at Jerusalem. _Breathing forth threatenings

and slaughter_ against them, he determined to seek them out wherever

they might be found, and with this intention requested letters of the

high-priest[777] empowering him to seize any of “the Way,” whom he

might find in the city of Damascus, whether men or women, and convey

them thence to Jerusalem to be punished (Acts ix. 1, 2, xxvi. 12,

xxii. 5).

Armed with these credentials, he set out with a considerable retinue,

and having probably passed through Shechem, then called Neapolis,

and Samaria, and thence through Galilee towards the sea of Tiberias,

crossed the Jordan[778], and made his way along the dreary barren

uplands which stretch between the base of Antilibanus and the city of

Damascus.

It was on the last, probably the sixth day[779] of this long journey,

that about noon (Acts xxii. 6, xxvi. 13), when the sun was burning with

the fulness of its noontide heat, that the beautiful city[780] appeared

in view. But just as the object of his journey seemed to be attained,

suddenly a light, brighter even than that fiery sun, flashed upon the

persecutor and his companions (Acts ix. 6, xxvi. 13). Struck dumb with

fear he and they fell to the ground (Acts ix. 7, xxvi. 14), and then

from the inmost depths of the incomprehensible light there came a Voice,

which all heard, but one only was enabled to understand[781] (Acts

xxii. 9, ix. 8), and a Form appeared, which none saw save one, the

persecutor himself (Acts xxii. 14; 1 Cor. xv. 8). _Saul, Saul_, said

the Voice in distinct articulate words _in the Hebrew tongue_ (Acts

xxvi. 14), why _persecutest thou ME?_ _Who art Thou, Lord?_ replied the

stunned and confused Pharisee. _I am JESUS_, was the answer, _Whom thou

persecutest: it is hard for thee to kick against the goad_[782] (Acts

xxvi. 14). Trembling and astonished the persecutor went on, _Lord, what

wilt Thou have me to do?_ and in reply was directed to _arise and go

into the city_, and there it should be told him what he was to do (Acts

ix. 11).

Thereupon he arose, but when he opened his eyes, all was dark around,

for they were blinded by the brightness of the light and the majesty of

the Son of God. His companions who had _stood speechless_ listening to

the _voice[783], but seeing no man_ (Acts ix. 7), now took him by the

hand (Acts ix. 8), and led him into the city, and through the street

called “Straight[784]” to the abode of one Judas (Acts ix. 11).

For three days the blindness continued, and during this period he

neither ate nor drank (Acts ix. 9), but remained engaged in solitary

prayer (Acts ix. 11) unvisited either by the Christians, who had been

alarmed by the intelligence of his approach, or the Jews, who could

not sympathise with his present condition. At length one drew near to

reveal the Divine will respecting him[785].

There was living at this time in Damascus a disciple named Ananias,

held in high estimation amongst all the Jews resident there (Acts xxii.

12). To him the Lord appeared in a vision, and bade him seek out in the

house of Judas for one called Saul, for _behold he was praying_, and

had seen in a vision a man coming in, and laying his hand upon him that

he might recover his sight. At first Ananias would have declined the

mission, knowing well the character of him to whom he was to go, and

the purpose for which he had visited Damascus. But his objections were

overruled; he who had been a persecutor was designed by the Lord to do

great things, and to him he must go (Acts ix. 11–16).

Thereupon Ananias went, entered the house, and beholding the triumphant

persecutor lying exhausted and fasting, laid his hands upon him and

said, _Brother Saul, the Lord hath sent me, even Jesus who appeared

unto thee on the way as thou camest, that thou mayest receive thy sight,

and be filled with the Holy Ghost_ (Acts ix. 17). He had scarcely

spoken when from the eyes of the new disciple of the risen Saviour

there fell as it had been scales, and looking up he beheld the face of

Ananias (Acts xxii. 13), and learned the object of the heavenly vision,

and the purpose for which the God of his fathers had chosen him (Acts

xxvi. 18). Thereupon he arose and was baptized, and having taken meat

was strengthened for the work that lay before him.

The arrival of the delegate of the Sanhedrin was no secret among the

Christians at Damascus, and the words of Ananias testify to the fame

he had acquired as a persecutor of their body. Great, then, must have

been their surprise when they heard of the change which his spirit had

undergone, and still more when they saw him entering the synagogues

(Acts ix. 20), and fearlessly declaring his conviction that that Jesus,

whose followers he had come to imprison, was _the Son of God_. The

first effect upon those who heard him was blank amazement, for they

were well acquainted with his previous history, and the object of his

visit, and they clearly saw that the astounding change which had come

over him could not be ascribed to any wayward, irregular impulse, for

his energy gathered renewed strength day by day, and the Jews were

unable to confute the arguments by which he proved that Jesus was the

long-promised Messiah (Acts ix. 21, 22).

After the lapse, however, of some days, it became clear that it would

not be safe for him to continue his labours. The fury of the Jews

would naturally be roused to the utmost pitch, and it became necessary

that he should leave the city. But instead of going up to Jerusalem to

consult those who were Apostles before him (Gal. i. 17), he departed to

Arabia[786], either the region which bordered on Syria and Mesopotamia

and included Damascus itself[787], or the Sinaitic peninsula, the

scene of the giving of the law. What was the purpose of this journey we

are not told. Perhaps it was to undertake some missionary enterprise,

perhaps to engage in solitary communion[788] with Him who had called

him to be an Apostle, before he entered upon his active labours.

CHAPTER III.

_ST PAUL’S FIRST VISIT TO JERUSALEM――PETER AT JOPPA._

A.D. 40.

WHATEVER was the precise object of this journey to Arabia, and whatever

was its duration, certain it is that the Apostle returned thence to

Damascus (Gal. i. 17), and _preached boldly in the name of Jesus_ (Acts

ix. 27). On this occasion, however, the Jews, unable to confute his

arguments, resolved to assassinate him, but their design reached his

ears, and every precaution was taken by the Christians that night to

secure him from danger.

This, however, was a matter of no little difficulty. In consequence

either of hostilities between the Romans and Herod Antipas on the one

side and Aretas king of Petra on the other[789], or of the assignment

of Damascus by Caligula, the successor of Tiberius, to Aretas, the city

was held by the Ethnarch[790] of this monarch (2 Cor. xi. 32), and the

Jews having won him and his soldiers over to their side, a strict watch

was kept day and night to prevent the Apostle’s escape, and deliver

him over to execution (Acts ix. 24). In this emergency, therefore, the

disciples taking advantage of an unguarded part of the wall and the

darkness of the night, let him down in a basket from a window, which

opened on the outer country[791] (Acts ix. 25; 2 Cor. xi. 33). Thus

delivered from circumstances of great peril, the Apostle turned his

steps towards Jerusalem, being desirous, as he informs us, to become

acquainted with Peter[792], and in the Holy City he arrived three

years[793] after his conversion (Gal. i. 18).

But his escape had been too hurried to allow him to bring with him

letters of commendation; when, therefore, he attempted _to join himself

to the disciples_ (Acts ix. 26), they were all afraid of him, and

could not believe that he was united with them in the bonds of a common

discipleship. But now it was that Barnabas, who, as we have seen[794],

may have become acquainted with him at Tarsus, took him by the hand and

brought him to the Apostles, and told them how he had seen the Lord on

the road to Damascus, and how in that city he had already spoken boldly

in His Name (Acts ix. 27). Thereupon Peter, and James _the Lord’s

brother_[795] (Gal. i. 18, 19), in the absence of the other Apostles,

probably on some mission to the churches of Judæa, Galilee, and Samaria

(Acts ix. 31), gave him the right hand of fellowship, and for a period

of 15 days[796] (Gal. i. 18) he was with them _coming in and going out

of Jerusalem_ (Acts ix. 28).

As might be expected, the chief sphere of his activity was in the

synagogues of the Hellenists, where he had before distinguished himself

as a zealous opponent of Stephen. Now, however, he disputed with the

same energy and force in support of the very doctrines which he had

then persecuted (Acts ix. 29), and brought down upon himself the same

furious opposition which had caused the death of the first Martyr.

A plot was formed to secure his assassination, and the disciples

perceived that he must retire from the work he had commenced in

Jerusalem. The Apostle, himself, was unwilling to quit a place, where

his former zeal against the faith was so well-known, and his sincerity,

as he hoped, would be appreciated (Acts xxii. 19, 20). But as he was

one day praying in the temple, he fell into a trance (Acts xxii. 17),

and saw his Lord, who said to him, _Make haste, and get thee quickly

out of Jerusalem, for they will not receive thy testimony concerning

Me_; and when he hesitated to obey the command and pleaded his former

zeal in persecuting the faith as a reason why he should stay, the

injunction to leave the city was repeated, _Depart, for I will send

thee far hence unto the Gentiles_ (Acts xxii. 21).

Thus assured that Jerusalem was not to be the field of his labours, he

allowed the brethren to convey him to Cæsarea-on-the-sea[797], whence

he took ship and sailed to Tarsus, his native city, and there probably

devoted himself to preaching in its synagogue, and to missionary

activity[798] in the regions of Syria and Cilicia[799] (Gal. i. 21).

His brief visit to Jerusalem had not been without some result. He had

seen and was recognised by Peter and James, and though he remained

for the present personally unknown to the churches of Judæa[800], yet

the intelligence which reached them from time to time[801] that their

persecutor of former days was now preaching the Faith, filled them with

thankfulness, and they _glorified God in him_ (Gal. i. 22–24).

While the Apostle was thus employed amidst the familiar scenes of his

childhood, the churches _throughout Judæa and Galilee and Samaria_,

lately disturbed by his unceasing animosity, _had peace_, increased in

numbers, and walked _in the fear of the Lord_ (Acts ix. 31). The rest,

however, which they thus enjoyed, may perhaps be ascribed to another

cause besides the conversion of their late persecutor[802]. In A.D. 36

Pontius Pilate, as we have already seen[803], was sent to Rome by

Vitellius. Thereupon Marcellus was sent out as procurator of Judæa in

his place, but on his arrival at Cæsarea was directed to make way for

Marullus[804]. In the following year, A.D. 37, Vitellius was recalled

from Syria, and was succeeded in that prefecture by Petronius, while

Theophilus[805] succeeded his brother Jonathan in the office of

high-priest. But a still more important event in the same year was the

death of Tiberius[806], and the accession of Caligula. Releasing Herod

Agrippa[807], the grandson of Herod the Great, from his prison at Rome,

where Tiberius had confined him, he appointed him king of Trachonitis,

which had belonged to Herod Philip’s tetrarchy, and bestowed upon him

also the tetrarchy of Lysanias[808]. But the new emperor was scarcely

seated on the throne, before in his insane vanity he ordered divine

honours to be paid to himself throughout the empire[809], and directed

that a golden colossal statue of himself should be placed in the Holy

of Holies at Jerusalem. The execution of this mandate was entrusted to

Petronius, and having ordered Sidonian workmen to make the statue, he

moved up with his troops to Ptolemais, prepared to set it up by force.

But no sooner did intelligence of what was intended reach the Jews

than one universal feeling of horror pervaded the nation, and thousands

assembled from all quarters without distinction of rank or age or sex,

imploring the prefect to desist from carrying out his instructions.

Shrinking from the horrible task of commencing a war of massacre and

extermination which he saw was inevitable, if the statue was set up,

Petronius hesitated, wrote to expostulate with his master, and put off

the execution of the order. At the same time Herod Agrippa, then at

Rome, implored his patron to pause, and a deputation from Alexandria,

headed by the learned and venerable Philo, set forth the stern

requirements of the Jewish Law. But Caligula was inexorable, and it

is impossible to say what would have been the result[810], had he not

been assassinated[811] on the 24th of January, A.D. 41. Thus the Jews

were delivered from this terrible indignity.

The rest, then, which the Christians now enjoyed, may not improbably

be ascribed to the distractions of Caligula’s reign, and to the fact

that the Jewish authorities were wholly occupied with frustrating his

mad designs. Taking advantage, therefore, of this period of repose

the Apostle Peter made a visitation of the different churches founded

in Palestine, and amongst other places went down to Lydda, anciently

called Lod[812] (1 Ch. viii. 12; Neh. vii. 37), and afterwards

Diospolis, situated about 9 miles from the sea-port of Joppa. Here

finding a man afflicted with paralysis, who had kept his bed for

upwards of 8 years, he addressed him in his Master’s name, _Æneas,

Jesus Christ healeth thee_, whereupon he rose immediately, restored

to perfect soundness. The cure of such a man was quickly noised abroad

throughout his own town and the neighbouring plain of Sharon, and

contributed in no small degree to the spread of the Church in those

regions.

While still at Lydda the Apostle received intelligence that the

Christian society at Joppa had sustained a grievous loss by the death

of a widow of substance, named Tabitha[813] or Dorcas, who had been

wont not only to minister with her own hands to the wants of the poor,

but in providing clothing for them. The death of such a person caused

great regret at Joppa, and the Apostle was no sooner informed of it

by messengers, who intreated his presence, than he set out, and on his

arrival was conducted to the upper chamber, where the body lay prepared

for the burial (Acts ix. 37–39), surrounded by many widows, who stood

by weeping, and shewed him the many proofs of the kindness of their

benefactress.

Like his Master before him in the chamber of the daughter of

Jairus[814], the Apostle thereupon put these mourners forth, and

kneeling down[815] engaged in prayer. Then turning to the body he

pronounced the words _Tabitha, arise_ (Acts ix. 40), whereupon her

eyes instantly were opened, and seeing Peter she sat up. Taking her by

the hand the Apostle then raised her from the spot where she had lain

prepared for burial, and calling in the widows presented her to them

alive. The fame of this miracle, confirming as it did the impression

already made at Lydda, quickly spread, and caused an accession of many

to the Christian Church; and the Apostle perceiving an opportune field

of usefulness thus opened to him, _tarried many days in Joppa with one

Simon a tanner_ (Acts ix. 43).

CHAPTER IV.

_THE CONVERSION OF CORNELIUS._

A.D. 41–43.

DURING the Apostle’s stay at Joppa an event occurred destined to have

no small influence on the spread of the Church.

Cæsarea, as has been already stated, was the head-quarters of the

Roman government in Judæa[816]. Among the troops quartered there was a

cohort of Italians[817], possibly volunteers, and amongst its officers

was a centurion named Cornelius, a devout man, who had learned to

worship the one true God[818], and was well known for his almsgiving

and uprightness of life (Acts x. 2). One day, about the ninth hour,

the hour of prayer, he beheld in a vision an angel who informed him

that his prayers and alms were not forgotten before God, and bade him

send for the Apostle, now lodging at Joppa, who would tell him what

he should do, and inform him concerning that faith which had already

excited much attention in the neighbourhood[819] (Acts ix. 42).

Obedient to the heavenly vision the centurion summoned two of his

servants, and a devout soldier attached to his own person, and sent

them with the necessary instructions to Joppa. As the three drew near

their destination, the Apostle Peter, who had retired for devotion

to the flat[820] housetop of his lodging by the seaside[821] at the

noontide hour of prayer (Acts x. 9), fell into a trance, and saw the

heaven opened, and a great sheet-like vessel[822], let down by its four

corners, till it rested upon the earth (Acts x. 11). As he observed it

closely, he noticed that it contained _all manner of four-footed beasts

of the earth, and wild beasts, and creeping things, and fowls of the

air_, and he heard a Voice saying, _Rise, Peter, kill and eat_. But

this the Apostle, who from earliest childhood had observed the strict

precepts of the Levitical Law[823], stedfastly declined to do: he had

_never eaten anything common or unclean_. Then the Voice spoke again,

saying, _What God hath cleansed, that call not thou common_, and when

the strange scene had been repeated three times, probably with the same

command, the same remonstrance, and the same reply[824], the vessel

_was received up again into heaven_ (Acts x. 15, 16).

The Apostle was deeply moved, and while meditating on the possible

meaning of what he had beheld and heard, the messengers of Cornelius

had arrived, and were making enquiries for him, and at the same moment

the Spirit bade him go down and accompany them whithersoever they went,

_doubting nothing_ (Acts x. 19, 20). Thereupon he descended from the

housetop, and having learned from the men the purport of their errand,

he brought them in and hospitably entertained them (Acts x. 21–23).

The next day he set out with them towards Cæsarea, attended by certain

of the brethren from Joppa, and on entering the house of Cornelius

found him in the midst of many of his relatives and intimate friends,

whom he had assembled to listen to the Apostle’s words. As he crossed

the threshold (Acts x. 25), the centurion went forth to meet him, and

falling down at his feet would have worshipped him. But Peter raised

him up, and reminded him that he also was a man, and then addressed

himself to the assembled company. They all knew, he said, that he was

a Jew, and how unlawful it was for one of that nation to associate

with or enter the house of a foreigner: but God had shewed him that he

was not to call any man common or unclean, and therefore he had come

without delay, and now desired to know the reason for which he had been

sent (Acts x. 28, 29).

Then Cornelius recounted the particulars of his vision (Acts x. 30–33),

and requested the Apostle to announce to him and his assembled friends

what he, as a messenger of God, had to say to them. Thus assured that

all things had occurred under the Divine guidance, the Apostle opened

his mouth, and having acknowledged that God _was indeed no respecter

of persons, but accepted out of every nation all that feared Him and

worked righteousness_, proceeded to proclaim the glad tidings of his

risen Lord. He told them of His life of love; of His victories over

disease and the spirit-world (Acts x. 38); of His death by the hands of

men (Acts x. 39); of His resurrection, and His appearances afterwards,

not to all the people but to chosen witnesses, even the Apostles, who

had eaten and drunk with Him (Acts x. 40, 41); of His exaltation to

heaven and His future coming to judge the world; of the commission

he and the rest of the Twelve had received to proclaim to all that

believed in Him the _remission of sins_ (Acts x. 42, 43).

While he was still speaking, the events of the day of Pentecost were

repeated in the house of the Roman soldier. To the astonishment of

the Jewish Christians who had accompanied the Apostle from Joppa,

the gift of the Holy Ghost was poured out upon the Gentiles, and they

heard them speaking in various dialects and magnifying and praising

God (Acts x. 46). Now fully awakened to the meaning of the vision on

the housetop, the Apostle enquired whether any could forbid that these,

who had already evidently received the gift of the Holy Ghost, should

be admitted to the rite of baptism, and then ordered that it should be

administered; and thus he who had first preached the resurrection to

the Jews, baptized the first converts at Jerusalem, and confirmed the

first-fruits of the church in Samaria, now, under direct communication

from heaven, first threw down the barrier which separated proselytes

of the gate from Israelites, and admitted them on an equal footing into

the Christian Church[825].

The news of such an event was not long in reaching Jerusalem, and

provoked not only enquiry and comment, but actual complaint, so that

when the Apostle returned thither, he found himself warmly censured

by not a few of the more exclusive section of the “circumcision,”

who complained that he had consorted and eaten with men who were

uncircumcised[826] (Acts xi. 1–3). Thereupon Peter recounted all the

particulars of his visit to Cæsarea from the beginning; how he had

seen a vision at Joppa, and how a Divine Voice had accompanied and

interpreted it; how the messengers of Cornelius had arrived while he

was pondering over the vision, and he had been bidden to accompany

them nothing doubting[827]; how taking with him six impartial witnesses

(Acts xi. 12), who were then present, he had proceeded to the house of

Cornelius, and on his arrival was told of another vision which the good

centurion had beheld, the “very counterpart and index of his own;” how

when he had only begun to speak and to touch upon the Gospel History,

the infallible sign of the Divine Presence had been manifested, and

the Holy Ghost had fallen on his Gentile hearers as on the disciples

in Jerusalem at the beginning; how this had recalled to his mind

his Lord’s words, _John indeed baptized with water, but ye shall be

baptized with the Holy Ghost_, and he had admitted them to baptism; for

who was he, after this visible proof of the Divine Presence, that he

could withstand God? (Acts xi. 4–17). The question contained its own

answer, and the Christians at Jerusalem not only held their peace, and

desisted from further reprehension of the Apostle, but glorified God,

saying, _Then hath God also to the Gentiles granted repentance unto

life_ (Acts xi. 18).

Meanwhile events had occurred at other and more distant places than

Cæsarea, shewing that the Christian Church was no longer to be confined

to the Jews only or to the sacred land of Palestine. The Christians,

whom the persecution that followed after the stoning of Stephen[828]

had driven from the Holy City, travelled in different directions, to

Phœnicia, the neighbouring island of Cyprus, and to Antioch[829], the

metropolis of Syria (Acts xi. 19). For some time they confined their

ministrations to the Jews only, but at length some of them, _men of

Cyprus[830] and Cyrene_, on their arrival at Antioch, began to preach

the word even to the Gentiles, and with such success that a great

number became believers, and turned unto the Lord (Acts xi. 21).

Tidings of these events reaching the Church at Jerusalem, in accordance

with the precedent already acted upon in Samaria (Acts viii. 14), it

was resolved to send to Antioch one in whom they had entire confidence,

and who might report on all that had occurred. The person selected

for this important duty was no other than Barnabas, _the son of

exhortation_, himself a Hellenist, a native of Cyprus, and in all

probability well acquainted with Antioch, one known to be _a good man,

full of the Holy Ghost, and of faith_ (Acts xi. 24).

Accordingly Barnabas set out, and on his arrival found much to approve

in the ministrations of the Hellenistic teachers. They had evidently

been blessed with great success, and he laboured earnestly to advance

it, _exhorting all to cleave to the Lord with full purpose of heart_.

His own endeavours did not lose their reward, for the church at Antioch

received many additions to its numbers (Acts xi. 24), but Barnabas saw

that _a wise master-builder_ (1 Cor. iii. 10) was required for the work,

and he therefore set out for Tarsus to fetch Saul. Once more, then, the

two met, and Saul proceeded with his friend to the Syrian metropolis,

and there side by side they continued to labour for a whole year,

and so greatly were their exertions blessed, and so numerous were the

additions made to the Church, that it was clear the disciples could no

longer be confounded with any sect or party of the Jews. Standing out,

then, as a separate community, they acquired a distinctive title, and

it was first at Antioch, whose inhabitants were notorious for inventing

names of derision[831], that the honourable appellation of CHRISTIANS

was first applied to them (Acts xi. 26). This name they were not likely

to assume themselves[832], nor is it probable that it was bestowed upon

them by the Jews. They called them in hatred and contempt _the sect

of the Nazarenes_[833] (Acts xxiv. 5), and Christ being equivalent to

Messiah, they were not likely to apply to them a term they themselves

held sacred[834]. The name, therefore, probably originated with the

Gentiles, and with the Romans rather than the Greeks. The disciples

would often speak of Christ as their leader and chief, and the

heathens[835] would naturally call them in mockery and derision

_Christians_, or the _Followers of Christ_, just as the partisans of

Marius were called Mariani, of Pompeius Pompeiani, of Otho Othoniani,

of Vitellius Vitelliani, of Herod Herodiani.

While the two Apostles were thus employed, there arrived at Antioch,

A.D. 42, certain prophets[836] from Jerusalem, one of whom named Agabus

stood up and announced that a great famine was at hand, which in fact

came to pass during the reign of Claudius Cæsar (Acts xi. 28), a reign

distinguished for earthquakes, bad harvests, and general scarcity[837].

Having full faith in his prophetic words the Christians in the Syrian

metropolis[838] determined to send relief, every man according to his

ability, to their poorer brethren at Jerusalem, and Saul and Barnabas

were selected to convey their contributions to the Holy City (Acts xi.

29, 30)[839].

CHAPTER V.

_MARTYRDOM OF ST JAMES――DEATH OF HEROD._

A.D. 44.

ABOUT the time when these delegates from the church at Antioch arrived

on their errand of Christian love at Jerusalem, a severe calamity

befell the Church there. On the accession of Claudius, A.D. 41, Herod

Agrippa, who had taken an active part in securing his succession[840],

was rewarded by the addition of Judæa and Samaria to the tetrarchies

of Philip and Antipas which he had already received, and ruled as

king over a territory as widely extended as that governed by his

grandfather[841].

Arriving at Jerusalem, A.D. 42, he dedicated in the Temple, as a

memorial of the Divine protection, the golden chain with which he had

been presented by Caligula, and which was of equal weight with the

iron one he had worn when imprisoned by Tiberius[842], and endeavoured

to ingratiate himself with his subjects by the strictest profession of

Judaism. He offered sacrifice every day; paid the expenses of certain

Nazarites on completing their vows[843]; abstained from every legal

impurity; remitted the house-tax of the inhabitants of Jerusalem[844];

encircled the new suburb of Bezetha with a wall; and prepared to

strengthen the entire fortifications of the city[845].

Thus determined to ingratiate himself with the Jews, and doubtless at

the suggestions of their chiefs, he resolved to take measures for the

suppression of Christianity. Accordingly, in A.D. 44, he seized the

Apostle James, the brother of St John, and without any apparent process

of Jewish law[846] summarily slew him with the sword (Acts xii. 2),

thus early admitting him to his Master’s baptism[847] (Mtt. xx. 23).

Perceiving that this atrocity rendered him exceedingly popular with

his subjects[848], he arrested Peter also at the feast of the Passover,

and committed him to the custody of four quaternions of soldiers[849]

(Acts xii. 4), intending at the close of the festival to bring him

forth before the people and gratify them with his death.

Great was the sorrow of the Church at the prospect of the Apostle’s

execution, and unceasing and not ineffectual prayer was made to God

in his behalf. For on the night before the day fixed for the spectacle

of his martyrdom, while the Apostle was sleeping between two soldiers,

bound with two chains, and the sentinels without were carefully

guarding the doors, a light suddenly shone into his cell, and an angel

touched him on the side, and bade him rise up quickly. Thereupon he

arose, and his chains fell from off his hands. _Gird thyself_, resumed

the angel, _and bind on thy sandals_. The Apostle did so, and casting

his garment about him, and scarcely believing the reality of what was

going on, followed his celestial guide through the first and second

ward, and thence through the iron gate, which opened of its own accord,

into the street of the city (Acts xii. 5–10).

Then the angel departed, and the Apostle realising for the first time

the fact of his deliverance, repaired to the house of Mary[850], a

sister of Barnabas, where many were gathered together praying. As soon

as he had knocked at the door, a damsel named Rhoda came forth to open

it, but recognising his voice was so transported with joy that she ran

in and announced that Peter was standing at the door. Those within,

however, declared that she was mad, that she had seen his angel or

ghost, and refused to believe her words. Meanwhile the Apostle stood

without knocking, and at length the door was opened, and the disciples

were assured that it was he and no other. They would have expressed

their joy with loud thanksgivings, but holding up his hand he beckoned

to them to be silent, and then having recounted all that had befallen

him, bade them carry the joyful news to James _the Lord’s brother_ and

the rest of the disciples (Acts xii. 11–17). With these words he betook

himself to some secure hiding-place.

The morning dawned, and the soldiers rising from their slumbers were

overwhelmed with astonishment at finding their prisoner gone, and

while with no small stir they were endeavouring to make out what had

become of him, Herod sent for them, and when he could not ascertain any

tidings respecting their prisoner, ordered them to be put to death, and

then left Jerusalem for Cæsarea (Acts xii. 19).

Before the autumn, however, a terrible end had overtaken the tyrant.

Tidings reached Judæa of the triumphant return of Claudius from his

expedition to Britain[851], and shows similar to those at Rome were

commenced at Cæsarea, which was crowded with people from all quarters.

On the second day[852] of the festival the king, clothed in magnificent

robes, entered the glorious theatre[853] which his grandfather had

built, and sitting down on his throne (Acts xii. 21) proceeded to

give an audience to certain ambassadors from the inhabitants of Tyre

and Sidon. For some reason the people of these Phœnician cities had

given him offence, and through the intercession of Blastus, the royal

chamberlain, they now sought a reconciliation and a renewal of friendly

relations, which was a matter of no small importance, since Phœnicia,

as in ancient times[854], depended on Palestine for its supplies of

corn and oil (Acts xii. 20). It was early morning[855]. The sun’s rays

fell upon the apparel of the king glistering with silver tissue, and

the excited multitude sitting in a great semicircle, tier above tier,

on the stone seats of the theatre, were dazzled with the brightness

which flashed forth from the monarch’s robes. Presently he spoke, and

they shouted, _It is the voice of a god and not of a man_. The king

made no attempt to repress their adulation, and in the midst of this

idolatrous ostentation an angel of God smote him, and he was carried

out of the theatre, smitten with a terrible internal disorder, and

eaten of worms[856] (Acts xii. 23). After lingering five days in

excruciating agony he died in the fifty-fourth year of his age, having

reigned seven years, four over part of his dominions, and three over

the whole of Palestine[857], and leaving behind him one son, Agrippa,

and three daughters, Drusilla, Berenice, and Mariamne[858].

PART III.

THE CHURCH OF THE GENTILES.

Illustration: A MAP TO ILLUSTRATE THE APOSTOLIC HISTORY.

London and New York: Macmillan & Co.

_Stanford’s Geographˡ Estabᵗ. London_

SECTION I.

_First Missionary Tour of Paul and Barnabas._

CHAPTER I.

_CYPRUS, PERGA, THE PISIDIAN ANTIOCH._

A.D. 45, 46.

THE martyrdom of Stephen exercised, as we have seen, an important

influence on the development of the Church, scattering the disciples

over heathen lands. The martyrdom of James the son of Zebedee marks

a no less important epoch. It seems to have been the signal for the

withdrawal of the Apostles from Jerusalem[859]. The special work

assigned there to Peter, the Apostle of the Circumcision, was over.

He had founded the Church, opened its gates to Jews and Gentiles, and

laid down the conditions of their admission. Consigning, therefore, the

direction of the Christian society in Jerusalem to James _the Lord’s

brother_ (Gal. i. 19), the Apostles departed to enter upon wider fields

of action.

After completing the object of their journey, and proving the

fellowship that existed between the disciples in Syria and Palestine,

Saul and Barnabas, accompanied by a kinsman of the latter[860], John

surnamed Mark, returned to Antioch. In the Syrian metropolis the three

were joined by other teachers, Simeon, surnamed Niger[861], Lucius

of Cyrene[862], and Manaen[863] a foster-brother[864] of Herod the

tetrarch (Acts xiii. 1), and together they continued to instruct

and build up the Church. At length while, on one occasion, they

were engaged in a solemn service of prayer and fasting, the Holy

Ghost intimated, probably through one or more of the prophets then

present (Acts xiii. 2), that Barnabas and Saul should be set apart to

accomplish a special work, for which they had been called.

In accordance with this intimation, after a solemn religious service

(Acts xiii. 3), the hands of the chief members of the church at

Antioch were laid upon the two, and accompanied by Mark they repaired

to Seleucia[865], and thence sailed to Cyprus, where amongst their

connections and friends[866] it might be expected that Barnabas and his

kinsman might labour with good results, and where there was already the

nucleus of a Christian Church.

After a few hours’ sail, therefore, they reached Salamis[867], the

eastern port and ancient capital of the island, and preached the word

in its synagogues, of which there appear to have been several. Thence

they travelled to Paphos[868], at the south-western extremity of

Cyprus, the seat of the Roman government and the residence of the

proconsul[869], Sergius Paulus. At his court was one of those Jewish

sorcerers, whom we have already seen encountering the Apostle Peter

in Samaria[870], named Bar-jesus, or, as he called himself in Arabic,

Elymas, _the wise_ (Acts xiii. 8). Provoked at the willingness of the

proconsul to listen to the preaching of the newly-arrived teachers, he

offered a strenuous opposition to his wishes. But Saul, or, as he is

now for the first time called Paul[871], fixed his eyes upon him, and

in the plenitude of that power which he possessed from the Holy Ghost,

sternly rebuked him for thus seeking to _pervert the right ways of

the Lord_, and denounced an instantaneous judgment: _the hand of the

Lord should be upon him, and he should be blind, nor see the sun for

a season_. This privation, which the Apostle had himself experienced,

was instantly inflicted on the sorcerer, and he had to seek the aid

of others in going from place to place (Acts xiii. 11). Such a vivid

exhibition of miraculous power produced a deep impression upon the

proconsul, and _he believed, being astonished at the doctrine of the

Lord_ (Acts xiii. 12).

From Paphos the three sailed in a north-westerly direction to the

harbour of Attaleia[872] in Pamphylia[873], and thence up the river

Cestrus 6 or 7 miles inland to the town of Perga[874] (Acts xiii. 13).

Here Mark, either yearning after the home he had left at Jerusalem, or

affrighted by the perils he was likely to encounter[875], departed from

his companions, and returned to Jerusalem, while the others pressed on

alone to Antioch in Pisidia, a town of considerable importance, having

been built by the founder of the Syrian Antioch[876], and since then

advanced by Augustus to the dignity of a Roman _colony_[877].

The population of the Pisidian Antioch was mixed, consisting of

Greeks, Romans, and native Pisidians, but the influence of the Jews

was considerable, and they had succeeded in making not a few converts.

Having waited, therefore, for the ensuing Sabbath, Paul and Barnabas

repaired to the synagogue, and after the regular service[878] were

bidden by the president of the synagogue, if they had _any word of

exhortation_, to address those assembled (Acts xiii. 15).

Thereupon Paul rose up, and _beckoning with his hand_ delivered

his first address of which we have any record. Like the discourse he

had himself heard from the lips of Stephen[879], it was based on the

history of the Jewish nation. The call of Abraham, the Wanderings in

the wilderness, the occupation of Canaan, the period of the Judges[880],

the election of the first King, the accession of David; all these

important events were touched upon in their order (Acts xiii. 16–22).

Of David’s seed, he then proceeded, God had promised (2 Sam. vii. 12)

to raise up a Saviour, and this promise he had fulfilled. Duly heralded

by His predicted Forerunner (Acts xiii. 24, 25), the promised Saviour

had appeared in the person of Jesus. The rulers, indeed, of Jerusalem,

not knowing Him, or the real meaning of the words of the prophets read

in their ears every Sabbath-day, had constrained Pilate to put Him to

death, had crucified, and laid Him in a sepulchre; but God had raised

him from the dead, and He had been seen after His resurrection[881],

not by strangers, but by those familiar with His person, who had been

His companions from Galilee to Jerusalem (Acts xiii. 26–31), who were

His witnesses to the people of Israel. By His death and resurrection

He had truly accomplished the ancient prophecies[882], which could not

refer to their forefather David (who was dead, and had long mouldered

in the tomb); and now through Him was offered to all the forgiveness

of sins, even of those from which they could not have been delivered

by the Law of Moses[883].

Such was the purport of the Apostle’s first recorded sermon. Its

immediate effect was a deep impression upon those who heard it. As they

left the synagogue many[884] besought the Apostles that these words

might be repeated in their hearing on the next Sabbath, and not a few,

both Jews and proselytes, accompanied them from the synagogue, and

listened to their exhortations that having received the word they would

not let it slip, but continue steadfastly in the grace of God (Acts

xiii. 43).

Accordingly when the next Sabbath came round _almost the whole city_

was assembled to hear the word, multitudes of Gentiles pressing in with

the Jews and proselytes. This was more than the stricter section of

the Jews could bear, and filled with envy at the assembly of so many

strangers, they made an uproar, and opposed the word spoken by Paul

with contradictions and even blasphemy (Acts xiii. 45).

Their opposition only nerved the Apostles with still greater

boldness, and they openly proclaimed the course they would now adopt.

In accordance with their Master’s directions, they had addressed

themselves first to members of their own nation, but since they

despised their message, and deemed themselves _unworthy of eternal

life_, they would turn to the Gentiles[885]. This declaration many of

the latter then present received with joy, and became believers, so

that the word of the Lord was published abroad through the whole region

(Acts xiii. 49).

This success provoked still greater opposition. Through the female

proselytes in the city the Jews gained the ear of the chief authorities,

and succeeded in raising a storm of persecution against the Apostles,

and expelling them beyond the limits of the colony (Acts xiii. 50).

They did not leave it, however, without a solemn protest against

the impiety of its inhabitants. In obedience to their Master’s

directions[886], they shook off the dust of their feet against them,

and while, in spite of the persecution that had been raised, the

little band of Christians were _filled with joy and the Holy Ghost_

(Acts xiii. 52), they proceeded to cross the barren uplands[887] which

separate Antioch from the plain of Iconium.

CHAPTER II.

_VISIT TO LYSTRA, DERBE――DISPUTES AT ANTIOCH._

A.D. 48–50.

ON reaching Iconium[888], as they had done at Antioch, the Apostles

repaired to the synagogue, and there proclaimed their message with

such success, that a great multitude both of Jews and Gentiles embraced

the faith. Thereupon the unbelieving Jews repeated the tactics already

found so successful at Antioch. They excited the minds of the Gentile

population against the brethren, and stirred up a furious opposition

(Acts xiv. 2). On this occasion, however, the Apostles did not feel

themselves called to leave the city immediately. They remained at

Iconium some considerable time, and spoke boldly in the Name of

their Divine Master, who attested the truth of their words by many

_miracles and signs_. In the end the population was divided. The one,

including the influential classes, sided with the Jews, the other with

the Apostles. At length a conspiracy was formed with the connivance of

the magistrates (Acts xiv. 5) to insult and even stone them, and Paul

and Barnabas, recognising the signal to leave, betook themselves to the

neighbouring Lycaonian towns, Lystra[889] and Derbe[890].

Lystra was the place first visited, and here there was no synagogue,

and apparently but few Jews. It was a small town in a wild district and

amongst a rude population speaking a dialect of their own, and serving

_the gods many and lords many_ of primitive heathenism. The Apostles

therefore could only make known their message by repairing to places

of public resort, and addressing themselves to such groups as curiosity

or interest might gather together. On one of these occasions, a man,

who had been a cripple from his birth (Acts xiv. 8), and who probably

sat for alms in the public thoroughfare, listened to them with deep

attention. Thereupon the Apostle Paul, moved with compassion, and

probably sensible of the necessity of some miracle to attest his

authority, as also perceiving that the man had faith to be healed,

fixed his eye upon him and addressing him in a loud voice, said, _Stand

upright on thy feet_. In an instant the man sprang up, and leaped, and

walked.

Such a cure of such a man in such a manner was speedily noised abroad,

and the multitudes gathering together no sooner saw what had been done,

than they lifted up their voices, saying in their native Lycaonian

dialect[891], _The gods are come down to us in the likeness of

men_ (Acts xiv. 11). That the gods, in the form of mortal men, did

often visit the earth, was a cherished belief amongst many heathen

nations, and nowhere more than in the very district now visited by

the Apostles[892]. The tutelar deity of Lystra was Zeus, Jupiter, and

at the entrance of the town he had a temple, where he was worshipped

as its founder and protector. The inhabitants therefore rushed to the

conclusion, that in the Apostle Barnabas, probably in consequence of

his venerable appearance, they beheld none other than the “father of

gods and men,” while in his companion, who was _the chief speaker_,

they thought they recognised Hermes, or Mercury, the god of eloquence,

and the frequent companion of Jupiter on his visits to earth[893].

The news that these deities had honoured Lystra with their presence

quickly spread, and reached the ears of the priest of Jupiter.

Accordingly he and his assistants soon appeared with oxen and garlands

before the residence of the Apostles, prepared to offer sacrifice

in their honour. Perceiving for the first time the object of these

proceedings, Paul and Barnabas rushed forth from their abode, and

meeting the procession approaching the vestibule[894], exclaimed,

_Sirs, what do ye? we also are men of like passions with you_. And then

they went on to declare the real purport of their coming, which was

to persuade them to turn from the worship of such false gods, to the

living and life-giving God, the Maker of heaven, and earth, and the

sea, and all things that are therein, who in the past generations had

permitted all nations[895] to walk in their own ways, interposing not

by any visible judgment or by any world-wide revelation, but who had

not left Himself without witness, doing good to the creatures of His

hand, giving _rain from heaven and fruitful seasons, filling their

hearts with joy and gladness_ (Acts xiv. 15–17).

Even this appeal hardly prevailed upon the people to abandon their

intentions. At length they reluctantly retired, and led away the

victims without offering them in sacrifice to the Apostles. The

impression, however, thus made was on the surface only, and was soon

to give place to an entire revulsion of feeling. It had become known

at Antioch and Iconium, whither the Apostles had retired. From both

places, therefore, certain of the Jews made their way to Lystra, and

stirred up the minds of the people against their newly-arrived visitors,

representing, it is not improbable, that they were impostors, and

practised magical arts[896]. Thereupon, with the fickleness for which

they were proverbial, the Lycaonians turned upon the men they had

so lately been willing to adore, and actually stoned Paul[897], and

supposing him to be dead dragged him forth out of their town.

Some disciples[898], however, had been made even in Lystra, and these

did not now desert their teacher in the hour of peril. While they were

standing around him, and probably using means for his restoration, the

Apostle arose, and returned with them to his abode. A longer stay was

clearly dangerous, and therefore on the morrow he and his companion

left for the neighbouring town of Derbe, and thence, having preached

the Word and made several disciples (Acts xiv. 21), they returned

through the several towns they had visited, exhorting the disciples

to abide constant in the faith, and reminding them that _through much

affliction they must enter the kingdom of God_. Moreover in the several

churches they had established they now appointed elders[899], and

after prayer and fasting, solemnly presented them before the Lord

(Acts xiv. 23). Thence they proceeded to Perga, and after preaching

the Word there, to the sea-port of ♦Attaleia. There they took ship, and

sailing to Seleucia reached Antioch, and on their arrival summoned the

brethren, and announced to them the success of their mission, and the

many proofs they had witnessed that _God had opened the door of faith

to the Gentiles_ (Acts xiv. 27).

Arrived at Antioch, the Apostles continued there for some time, A.D.

47–50, strengthening and confirming the faith of the Church, and during

their stay began that contest with the Judaizing Christians with which

St Paul was destined to be so largely occupied.

It had by this time become clear that the Christian faith, instead of

being the purest and highest form of Judaism, was to prove itself a

world-wide universal religion, and that its Jewish elements were to

be absorbed and _vanish away_. In every nation and in every place, at

Joppa, at Cæsarea, at Antioch, in rude village-towns like Lystra and

Derbe, as well as populous cities like Perga and Iconium, it was seen

that God accepted without respect of persons those that feared Him and

worked righteousness (Acts x. 34, 35).

Such a revolution of feeling towards the Gentile world[900] could not

be at once received with entire acquiescence. At Jerusalem, in sight of

the Temple, and in the midst of all the associations of his faith and

national history, the exclusive feelings, which the Jew carried with

him wherever he went, were concentrated and intensified[901]. Hitherto

there had been no attempt to define the mutual relations of Jewish

and Gentile converts. “All such questions, it would seem, had been

tacitly passed over, neither side perhaps being desirous of provoking

discussion[902].” Events, however, now occurred, which rendered

necessary a solution of the question.

Certain _false brethren_[903] (Gal. ii. 12) went down from Judæa to

Antioch (Acts xv. 1), and _creeping in unawares_[904], began to observe

with no favourable eye the extent to which the Jewish Law was relaxed

in favour of the Gentile Christians, and their liberty in Christ Jesus

vindicated (Gal. ii. 4). Before long they began to insinuate, not that

the observance of certain ceremonies in themselves indifferent was

advisable for the sake of expediency, but that the rite of circumcision

was essential for salvation; _Except ye be circumcised_, said they to

the Gentile Christians, _ye cannot be saved_ (Acts xv. 1).

To such a doctrine no one was more opposed than the Apostle Paul. To

the subjection which these teachers required, he would not advise his

Gentile converts to yield, _no, not for an hour_ (Gal. ii. 5). The

consequence was, that no small dissension and disputation arose between

himself and Barnabas on the one hand, and the false teachers on the

other, and no slight anxiety and perplexity harassed the minds of the

disciples.

At length it was resolved that he and Barnabas with certain others

should go up to Jerusalem, and seek an interview with the Apostles and

Elders, with the object of settling the dispute[905]. Any hesitation

the Apostle might have felt about the expediency of the course proposed

was removed by a special _revelation_[906] (Gal. ii. 2) which conspired

with the declared view of the church at Antioch, and intimated to

him that the journey found favour with God, and that an authoritative

settlement of the question was necessary to the well-being of the

Christian churches[907].

Accordingly he himself, accompanied by Barnabas, a Jew and a Levite by

birth, and therefore a fair representative of the circumcision, Titus,

a living example of the power of God among the heathen[908], and some

of the Christian brethren of the towns through which they passed, set

out on their memorable journey.

CHAPTER III.

_THE COUNCIL AT JERUSALEM._

A.D. 50.

FOLLOWING the coast-line of Phœnicia[909], and then traversing the

midland districts of Samaria and Judæa, the deputation from the church

at Antioch proclaimed in every town they entered the conversion of the

Gentiles, and caused _great joy among all the brethren_ (Acts xv. 3).

On their arrival at Jerusalem they were welcomed by the Apostles

present, as also by the elders, and recounted to them all that God had

done by their instrumentality amongst the Gentiles. Very soon, however,

the Pharisaic section in the Church which the emissaries at Antioch

represented, put forward their objections. They rose up and insisted

that the Gentile converts should be circumcised and instructed to

conform to the Mosaic Law (Acts xv. 5). Their sentiments, put forward

with such determination, revealed the importance of the crisis, and it

was resolved that a formal assembly of the church should be convened.

In the interval, knowing how much depended on the decision now invoked,

the Apostle Paul held private interviews[910] (Gal. ii. 2) with the

more prominent members[911] of the Church, and especially with James,

Peter and John, the great Pillars of the new society, and used every

effort to remove the prejudices against the reception of heathen

converts without conforming to the requirements of the Law, and to

avoid misunderstanding as to the great principle he had proclaimed

wherever he had preached――the freedom of the Gentile churches.

At length the council met, and consisted of the Apostles, elders, and

general body of disciples. The debate was earnest, and led to much

disputing (Acts xv. 7), in the midst of which Peter rose up, and

reminded his hearers that these recent converts in Syria and Cilicia

were not the first Gentile believers[912]. “He himself had been chosen

some years before[913] to preach the word to ‘those without’ and admit

them into the Christian Church, and God _who knoweth the hearts_ had

shewn that He was no _respecter of persons_, for He had bestowed upon

them the same miraculous gifts as upon the Jews, and had purified

their hearts by faith. In the face of these facts, then, he for his

part could not believe it was right to tempt God by laying upon the

necks of the new converts a yoke[914] which neither they themselves nor

their fathers had been able to bear, and from which they had only been

delivered by the salvation offered through faith in Jesus Christ (Acts

xv. 11).”

This address of the Great Apostle of the circumcision was received with

attention by the Council, and in the midst of the general silence (Acts

xv. 12) Paul and Barnabas rose, and were eagerly listened to while

they recounted in a continued narrative what God had wrought by their

instrumentality among the Gentiles in Antioch and Cyprus and the cities

of Pamphylia and Lycaonia, and declared how He had attested their

labours by the signs and wonders which He had enabled them to perform

(Acts xv. 12).

When they had concluded, another speaker arose to address the assembly.

This was James, _the brother of the Lord_, to whom the direction of

the Church at Jerusalem had apparently been committed[915]. No man was

more calculated to command the earnest attention and deference of all

present. Austere[916] and inflexibly upright[917], so that both Jews

and Christians called him _James the Just_, resembling not only in the

earnestness of his exhortations, but even in his outward garb[918], the

Baptist or one of the prophets of the older Dispensation, he might be

expected to conciliate even the Pharisaic section in the Council.

He began by reminding those present of the reality of the conversion

of the household of Cornelius to which Peter[919] had alluded (Acts

xv. 14). This taking of a people from amongst the Gentiles was not

contrary to, but a direct fulfilment of, the words of ancient prophecy

(Amos ix. 11, 12)[920], which foretold that the tabernacle of David

should be gloriously revived, and the worship of Jehovah extended

to all nations. What, therefore, had occurred in Syria and Cilicia,

in Pamphylia and Lycaonia, need not excite any astonishment. God, to

whom _all things are known from the beginning_, was but fulfilling

His eternal counsels, and the words He had Himself spoken by the

mouth of His holy prophets. His judgment, therefore, was that they

should not trouble the minds of believers from amongst the Gentiles,

or lay upon them any obligations beyond those necessary to ensure peace

and goodwill amongst them and their Jewish brethren. The latter from

ancient times and from immemorial usage were wont to hear the Law read

in their synagogues every Sabbath-day, and any direct violation of its

vital principles could not fail to give the deepest offence. He advised,

therefore, that the Gentile converts should be required to abstain

(1) from that which had been polluted by being offered in sacrifice to

idols[921]; (2) from the flesh of animals which had been strangled[922];

(3) from the eating of blood[923]; (4) from fornication, and those

licentious orgies, which were so closely connected with heathen

sacrificial feasts, and nowhere more than in the centres of those

very countries about which they had been speaking, the sanctuaries of

Antioch[924] and Paphos[925].

These sentiments found acceptance with the majority. Titus[926] was

not compelled to submit to circumcision (Gal. ii. 3), and the course

adopted by Paul was entirely approved by the other Apostles. James,

Peter, and John, who had the reputation of being Pillars[927] of the

truth, gave to him and Barnabas _the right hands of fellowship_ (Gal.

ii. 9), and agreed to recognise unreservedly his independent mission

to the heathen as well as their own to the Jews (Gal. ii. 9). One

condition only was annexed, that in his journeys among the Gentiles

and the dispersed Jews he would not forget the wants and the sufferings

of the poorer brethren at Jerusalem[928].

Thus the dispute was settled, and a circular letter (Acts xv. 23)

was drawn up embodying the views of the Council. This was entrusted

to Paul and Barnabas, and they accompanied by certain _chief men[929]

among the brethren_ (Acts xv. 22), Judas surnamed Barsabas and Silas

or Silvanus[930], returned to Antioch, and the whole body of the

disciples having been assembled, read it in their ears. Great was the

joy manifested at the contents, and no less welcome the consolation

after so much discussion and perplexity (Acts xv. 31), which was in

no small degree increased by the fact that Judas and Silas, being both

“prophets,” exhorted and confirmed the brethren in the enjoyment of

that free and unfettered liberty now assured to them. After some days

they returned to Jerusalem, but Paul and Barnabas prolonged their stay

in the Syrian capital, and together with many others proclaimed the

message of Redemption, and employed themselves in the general work of

Christian instruction (Acts xv. 35).

During their stay, for some reason which is not specified, Peter

came down to Antioch (Gal. ii. 11). At first he lived in free and

social intercourse with the Gentile converts, met them on terms of

equality, and ate with them at the Agapæ and on other occasions,

in the true spirit of the recent decree, and as he had done in the

house of Cornelius (Gal. ii. 12). Before long, however, there arrived

from Jerusalem certain brethren, either deputed by James on some

special mission, “or invested with some powers from him, which

they abused[931]” (Gal. ii. 12). They brought with them their old

Pharisaic[932] repugnance against intercourse with uncircumcised

heathen, and awed by their presence the Apostle of the Circumcision

began timidly to withdraw and separate himself[933] from those whom he

had lately met on free and equal terms.

Such conduct roused the deepest indignation in the heart of Paul.

Through fear of the converts from Judaism[934] Peter was violating the

very principle of the late decree, and by his example causing others to

vacillate. Not only the other Jewish converts resident at Antioch[935]

(Gal. ii. 13), who had mingled freely with the Gentiles, but even

his friend and colleague Barnabas, who had defended their cause at

Jerusalem, was carried away with the flood of their dissimulation[936]

(Gal. ii. 13). It was clearly necessary to interfere, and accordingly

he withstood his fellow Apostle _to the face_ (Gal. ii. 11), and

rebuked him before all. The dissimulation he had practised carried

with it its own condemnation. If he, born and bred a Jew, had made it

his principle to discard Jewish customs and to live with the freedom

of a Gentile, why did he practically[937] coerce the Gentiles into

Judaism. Both of them, though born to all the privileges of the elect

nation, not _sinners_[938], as they used proudly to call the Gentiles,

convinced that a man could not be justified by the works of the Law

but by faith in Jesus Christ, had become believers in Him, that of that

justification they might become partakers. How, then, could he seek to

impose on others the yoke of conformity to the works of the Law?

What ensued upon this indignant rebuke is not recorded. It is not

probable that any actual quarrel took place between the two[939].

Though the character of Peter was impulsive and susceptible of quick

and sudden changes, it was loving, generous, and forgiving. Certain it

is that afterwards he was not ashamed to allude to the Epistles of his

_beloved brother Paul_ (2 Pet. iii. 15, 16), albeit that the censure

upon himself finds a place in one of them, and though afterwards they

seldom met, yet their lives were united in the propagation of one great

cause, and in their deaths _they were not divided_[940].

SECTION II.

_St Paul’s Second Missionary Journey._

CHAPTER I.

_THE SHARP CONTEST――TOUR IN PHRYGIA AND GALATIA._

A.D. 51.

THE sphere of the labours of St Paul, as the Apostle of the Gentiles,

having been publickly recognized at Jerusalem, he did not deem it

right to linger at Antioch, and therefore proposed to Barnabas that

they should revisit the places where they had preached the Word of

God, and founded churches. To this his fellow Apostle assented, but

was unwilling to undertake the journey unless his relative John Mark

accompanied them (Acts xv. 37). St Paul, however, was by no means

inclined to suffer one, who had withdrawn from them in Pamphylia,

and _had not gone with them to the work_, to become again their

companion on a journey requiring resolution and undaunted courage.

Barnabas, on his side, was equally earnest in desiring that his kinsman

should accompany them, and the consequence was nothing less than

a sharp contention between the two, which at last ended in a mutual

separation[941]. They agreed to choose each a different path, and to

labour independently. Barnabas, therefore, taking with him John

Mark[942] sailed to Cyprus, there, doubtless, though the details of his

labours are not recorded, to superintend with advantage the churches

already planted there, and to quicken and confirm their spiritual

growth.

St Paul, on the other hand, selecting for his companion Silas or

Silvanus, who had returned from Jerusalem, and _commended by the

brethren to the grace of God_ (Acts xv. 40), proceeded to form his

own field of labour, instead of trespassing on that of another[943].

As his late colleague, therefore, had selected an insular, so he chose

a continental sphere of operations, and traversed Syria and Cilicia

confirming the churches[944], and probably exhibiting the circular

epistle from the church of Jerusalem.

From Cilicia he and his companion then passed into Lycaonia[945], and

once more visited the towns of Derbe and Lystra. In the latter place

he found a pleasing proof that his labours during his previous visit

had not been in vain. In Timothy, who has been already mentioned[946],

who had been carefully nurtured from childhood in the knowledge of the

Old Testament Scriptures by his mother Eunice and his grandmother Lois

(2 Tim. i. 5), who had witnessed the persecutions which the Apostle

had undergone, and now as a Christian enjoyed the confidence of the

church at Lystra and Iconium (Acts xvi. 2, 3), he saw one well fitted

to do more than supply the place of John Mark, and invited him to

become his companion. Timothy, on his part, was ready and willing to

join him, and on account of the Jews who were numerous in the town

and neighbourhood[947], and probably for the sake of his admission

into the synagogue in which the Apostle intended to preach, submitted

to the rite of circumcision (Acts xvi. 3). Before _many witnesses_

(1 Tim. vi. 12) he was then[948] solemnly ordained by the laying on

of the hands of the whole assembly of the elders, and of the Apostle

himself (2 Tim. i. 6), to do the work of an Evangelist, and proceeded

with him and Silas, visiting the churches already founded, and

exhibiting the decrees of the Council at Jerusalem (Acts xvi. 4).

The effect of this visitation was speedily felt. Strengthened by the

superintendence of three such earnest labourers, the churches were

established in the faith, and _increased in number daily_ (Acts xvi. 5).

The first part of their mission completed, the three advanced in a

northerly direction through Phrygia[949] and Galatia[950] (Acts xvi. 6).

In the last-named district it does not seem to have been the intention

of St Paul to have preached the Gospel, being probably anxious at once

to bear his message to the more important and promising district of

proconsular Asia[951] (Acts xvi. 6). But a sharp and violent attack of

a malady, to which he was subject, and which he calls _a thorn in the

flesh[952], the messenger of Satan sent to buffet him_ (2 Cor. xii. 7),

prostrated his physical strength, and he was constrained to linger in

Galatia[953] (Gal. iv. 13, 14).

But though the Apostle appeared in the capitals of Galatia――Pessinus,

Ancyra and Tavium――bowed down with physical infirmity, he was received

with peculiar kindness by the warm-hearted[954] Gauls. They did _not

despise nor loath the temptation in his flesh_ (Gal. iv. 14). They

welcomed him as _an angel of God, even as Christ Jesus_, nay, they

_would have plucked out their own eyes_, and _have given them to

him_[955] (Gal. iv. 15). His announcement of a crucified Saviour (Gal.

iii. 1) they received with eagerness and deep fervour, and many, both

Jews and Gentiles, men and women, freemen and slaves[956] (Gal. iii.

27, 28), professed themselves believers, and the churches of Galatia

were added to those of Cilicia, Lycaonia and Phrygia.

Considering the circumstances under which this visit was made, it is

not probable that it was very protracted, but at first the Apostles

were somewhat uncertain in what direction to turn, for new fields of

labour opened to them on different sides. At one time they thought

of proceeding in a south-westerly direction to the populous cities of

proconsular Asia[957], but received a Divine intimation that this was

not to be the scene of their labours (Acts xvi. 6). They then turned

towards Mysia[958], and were essaying to proceed into Bithynia[959],

when a monition from the Divine Spirit, the Spirit of the glorified

Redeemer[960], caused them to abandon this route also. Passing,

therefore, by the district of Mysia without pausing to evangelise

it[961], they proceeded in a north-westerly direction towards the

shores of the Ægean, and arrived at Alexandria Troas[962] (Acts xvi. 8).

There they stayed for the night, and now, after the Apostle Paul had

doubtless been pondering deeply over the nature of the supernatural

intimations which had been leading him[963], the mystery was solved.

During the night there appeared to him in vision[964], a man from the

opposite shores of Macedonia, beseeching him and saying, _Come over

and help us_ (Acts xvi. 9). The morning dawned, and the purport of the

heavenly vision was discussed by the Apostle with his companions Silas

and Timothy, and a new colleague, Luke _the beloved physician_ (Col.

iv. 14), who had now joined him, either by pre-arrangement, or by a

providential meeting, or perhaps in consequence of his feeble state of

health[965]. They were not long in coming to a conclusion. The vision

could have but one meaning. The Lord was assuredly calling them to

carry the glad tidings of salvation to the European shores (Acts xvi.

10). Without further delay, therefore, they sought means for crossing

over, and having found a vessel on the point of sailing for Europe they

embarked and proceeded on their voyage.

CHAPTER II.

_PAUL AND SILAS AT PHILIPPI._

A.D. 52.

THE wind blew fair, when the Apostle and his companions left Troas, and

running before it in a straight course they reached, probably the same

night[966], the island of Samothrace, and there came to anchor[967].

The next day, passing under the lee of the island of Thasos, they

reached the Macedonian harbour of Neapolis, and thence passed inland

a distance of about 10 miles to Philippi[968], the first[969] city

which the traveller would reach in this part of Macedonia, and a Roman

military colony[970] (Acts xvi. 12).

Here the Apostle and his companions stayed _some days_ (Acts xvi. 12).

Being a military and not a mercantile city, the number of Jews here

was small, and consequently there was no synagogue. There was, however,

a Proseucha, _a House or Place of Prayer_, a slighter[971] and more

temporary structure than the regular places of Jewish worship, outside

the gate[972], on the banks of the Gaggitas, the fountains of which

gave the ancient name to the city[973]. Those who met here for worship

consisted chiefly of women (Acts xvi. 13), and amongst them was one,

named Lydia, a proselytess[974] (Acts xvi. 14) of Thyatira[975] (Rev.

i. 11), a town in proconsular Asia, famous ever since the days of Homer

for its dyed goods, for the reception of which she had an establishment

at Philippi.

On the Sabbath the newly-arrived strangers joined the little company

by the river-side, and sitting down[976] in the attitude of teachers,

spoke to the women there assembled. Lydia was an earnest listener, _and

the Lord opened her heart, so that she gave heed to the word spoken

by Paul_, and together with her household was admitted into the Church

by baptism, probably in the waters of the stream that flowed by the

_Proseucha_. Thus the Gospel found a lodgment in Europe, and Lydia,

grateful for _the spiritual things_, which the Apostle had ministered

unto her, was anxious to minister to him and his companions of her

_temporal things. Since ye have deemed me a believer in the Lord_, said

she, _come into my house, and there abide_. She would take no refusal,

and Paul and the rest accepted her offer of hospitality.

At no great distance from Philippi[977] was an oracle of Dionysus,

the prophet-god of the Thracians. Thence, or from some similar

establishment, there came a damsel _possessed with the spirit of

divination_[978], who had been hired by certain Philippian citizens,

and brought much gain to her owners by her soothsaying (Acts xvi. 16).

Meeting the little company of Christians as they went to and fro

from the Proseucha, she followed Paul crying out, _These men are the

servants of the most High God, who are come to announce unto you the

way of salvation_. This continued many days. At length grieved that

this testimony should be borne by one possessed with an evil spirit,

Paul turned, and in the name of his Divine Master commanded the evil

spirit to leave her, whereupon the word of power was instantly obeyed,

and the damsel was restored to her right mind (Acts xvi. 18).

Perceiving that now all hope of any future gain was gone, the owners

of the damsel, filled with anger, seized Paul and Silas, and dragged

them into the forum (Acts xvi. 19) before the _duumviri_ or authorities

of the colony, charging them with creating a disturbance in the place,

and introducing innovations in their religion[979]. Such an accusation

quickly roused the feelings of the populace, and a furious mob beset

the Apostle and his companion as they stood before the magistrates.

To retain their popularity the latter saw that they must give in to

the popular feeling, and ordered the lictors to strip off the clothes

of the accused and scourge them[980] (Acts xvi. 22). The order was

forthwith executed, and faint and bleeding from the infliction of

_many stripes_ (1 Thess. ii. 2), they were thrust into prison, and the

jailer was strictly enjoined to keep them safely. Anxious to fulfil

his instructions to the letter, he thrust them into _the inner prison_,

probably a dark, cold, pestilential cell[981], and made their feet fast

in the stocks[982] (Acts xvi. 24).

But though _shamefully intreated_ (1 Thess. ii. 2), and thrust under

a false charge into a loathsome dungeon, the Apostle and his companion

were not in despair. At midnight they were praying and singing hymns

to God, while the rest of the prisoners listened with eager attention.

But deliverance was near at hand. Suddenly a great earthquake shook

the prison to its foundations, every door was opened, every fetter was

loosed (Acts xvi. 26). Roused from sleep the jailer instantly concluded

that his prisoners had escaped, and drawing his sword was on the point

of laying violent hands upon himself, when the voice of the Apostle

Paul was heard calling out loudly, _Do thyself no harm, for we are all

here_ (Acts xvi. 28).

On this the jailer called for lights, and leaped into the inner prison,

and trembling with alarm fell down before Paul and Silas, and then

leading them forth said, _Sirs, what must I do to be saved?_ _Believe_,

was their reply, _in the Lord Jesus, and thou shalt be saved_, and then

they proceeded to explain to him and the members of his family, who

probably crowded around, what belief in Jesus meant (Acts xvi. 32).

The word fell upon good ground, and in the self-same hour, late as it

was, the rough Roman officer washed the stripes of his prisoners, and

was baptized together with all his house. Then taking them up into

his house he set food before them, and as a believer rejoiced in his

new-found faith (Acts xvi. 34).

By this time the morning had dawned, and messengers arrived from the

magistrates. Either alarmed at the earthquake, or conscience-stricken

with having acted with unnecessary harshness, they had come to a

different decision respecting the Apostles, and the lictors now bore

their orders that they should be released. The jailer received these

instructions with the utmost joy, and going with the messengers

announced these commands to the Apostles. But St Paul declined to

_go in peace_, as he suggested (Acts xvi. 36). He and his companion,

uncondemned, and without any form of trial, had been openly scourged,

and thrust into prison, in direct violation of their rights as Roman

citizens[983]. He refused, therefore, to accept such a secret and

ignominious release. _Let them come themselves_, said he, _and lead

us forth_ (Acts xvi. 37).

Without delay the messengers conveyed the intelligence that the

prisoners were Roman citizens to the magistrates, who were in no little

alarm, when they discovered what an insult they had unwittingly offered

to the Majesty of the imperial city. Hastening, therefore, to the

prison, they earnestly besought the Apostles to depart from the colony.

Accordingly they came forth, and with quietness and dignity repaired

to the house of Lydia, and having seen and bidden farewell to the

Christian brethren departed (Acts xvi. 40). Timothy, however, and Luke,

appear to have remained for the present behind, to water the seed sown,

and to build up the newly-formed Philippian Church.

CHAPTER III.

_THESSALONICA, BERŒA, ATHENS._

A.D. 52.

LEAVING, then, their first Macedonian converts, Paul and Silas

proceeded along the great Roman road, known as the Via Egnatia, to

Amphipolis[984], and thence through Apollonia[985] to Thessalonica[986].

In the latter city was the[987] chief synagogue of the Jews in this

part of Macedonia (Acts xvii. 2), and hither Paul repaired, and for

three consecutive Sabbaths argued with those of his own nation from

their own Scriptures, opening them up to them, and shewing that the

Messiah there predicted was no temporal Prince or earthly Conqueror,

but One who should suffer and rise from the dead, and that He had

appeared in the person of that Jesus, whom he announced to them (Acts

xvii. 3; Comp. 1 Thess. i. 10, iv. 14, v. 9, 10).

His words were variously received. Some, including a considerable

number of the Greek proselytes and of the influential women, believed.

But the Jews, furious at the spread of such obnoxious tenets, gathered

together a mob of idlers from the markets and landing-places, threw the

town into an uproar, and falling upon the house of Jason[988], where

the Apostle was lodging, sought to drag him and his companion before

the _demus_, or assembly of the people[989]. Unsuccessful, however, in

finding them, they hurried Jason and certain of the brethren before the

magistrates, and charged them with violating the decrees of Cæsar[990]

in asserting that there was another King, namely Jesus (Acts xvii. 7).

This charge caused the magistrates considerable perplexity. Instead,

however, of visiting the Apostle with any punishment, they contented

themselves with taking security[991] from Jason and the rest for their

future good conduct, and the maintenance of peace, and then set them at

liberty.

But though the city was thus quieted, the position of the Apostle

was one of great danger. Without delay, therefore, the brethren sent

him and Silas under cover of night in a south-westerly direction to

Berœa[992]. Here also there was a synagogue, and here Paul found far

more candid, generous, and willing hearers than he had met with at

Thessalonica. The Berœans not only accepted the message he preached,

but searched the Scriptures, and that daily, to see whether his

arguments were well founded. The consequences were soon apparent. The

promise _seek, and ye shall find_ was fulfilled, and many, both Jews

and Gentiles, men and women, and amongst the latter sex some of the

highest rank, professed themselves Christians (Acts xvii. 12).

But the work thus auspiciously commenced was not destined to go on

unimpeded. After no long interval the Jews of Thessalonica, hearing

that Paul was preaching with success at Berœa, followed in his

track[993], and threw the town into commotion. The danger was imminent,

and perceiving that the ceaseless animosity of the Jews rendered any

further labours in Macedonia useless for the present, the brethren

conveyed the Apostle to the nearest sea-port[994], probably Dium[995],

and thence by ship to Athens. Silas and Timotheus, who probably had

rejoined the Apostle at Berœa, had meanwhile been left there, to

strengthen the faith of the new converts, but on the return of those

who had conducted Paul to Athens, received his injunctions to join him

with all speed (Acts xvii. 15).

Thus the disciple of Gamaliel, once a Pharisee, now a Christian and

an Apostle, found himself in the far-famed centre of Grecian culture,

the pride of the ancient world, the patroness of Art, Science, and

Literature. While awaiting, alone and among strangers, the arrival of

his companions, his spirit burned within him, as he beheld on every

side proofs of the point to which the inhabitants of the glorious city

carried their religious instincts, and the idols and idol-temples with

which it was crowded[996]. Even here, however, he commenced in his

usual manner. On each Sabbath-day he repaired to the synagogue (Acts

xvii. 17), and preached to the Jews and proselytes, and during the week

he was to be found in the busy Agora at the foot of the Acropolis and

the Areopagus, conversing with any who would listen to his words.

In such a place and among such a people he was not likely to lack an

audience. _All the Athenians and the strangers that were there_, writes

St Luke, _spent their time in nothing else but either to tell or to

hear some new thing_ (Acts xvii. 21). To them, therefore, the coming

of one like the Apostle, burning with zeal, and setting forth with

learning and ability new and unheard-of doctrines respecting _Jesus

and the Resurrection_ (Acts xvii. 18), would be certain to awaken no

little interest. Amongst others, who heard him and marvelled at his

words, were certain of the world-famous Epicurean and Stoic schools

of philosophy. On them his preaching produced a varied effect. Some

treated it with scorn, saying, _What doth this babbler[997] mean?_

Others remarked that he appeared to be setting forth certain new

divinities. At length they determined to ascertain the point more

closely, and taking him to the Areopagus[998], requested to know[999]

the meaning of what he preached (Acts xvii. 19, 20).

So the Apostle took his stand, alone[1000] and unaided, “his bodily

aspect still showing what he had suffered from weakness, toil, and

pain,” on the summit of the hill of Areopagus (Acts xvii. 22) in the

midst of temples, statues and altars dedicated to the _gods many and

lords many_ of the heathen world. Horror-struck as he must have been

at the spectacle of idolatry which confronted him on every side, he

yet with peculiar prudence did not begin by attacking in intemperate

language the national worship of his hearers. During his brief sojourn

in the city he had observed an altar with the inscription, _To an

unknown God_[1001] (Acts xvii. 23). “Taking his stone,” therefore, to

use the expressive language of Chrysostom, “out of their own brook,” he

determined to make this inscription and the mournful testimony it bore

to the vanity of heathenism his text, and from it to speak to them

words of eternal life.

This altar, he began, like all things else he had seen in their city,

proved their carefulness in religion[1002], their earnest desire to

worship, and at the same time their ignorance in worshipping. “The

unknown God,” whose power, by their own confession, they acknowledged,

he would declare unto them. The Lord of heaven and earth, who had

made the world and all things therein, dwelt not in temples made with

hands[1003]. He was subject to no exigencies, which made him need

anything from his worshippers, seeing that He gave to all life, and

breath, and all things. For all the nations of mankind, originally

made by Him of one blood[1004], He had assigned the seasons of their

existence and the bounds of their habitation, to the end that they

should feel after Him, if haply they might find Him, though in truth

He was not far from any of them, as one of their own poets had said,

_For we are also His offspring_[1005].

As the offspring, therefore, of God, and endowed with the faculty

of knowing Him, they ought not to have imagined that the Godhead was

like unto gold, or silver, or stone, graven by the art and device

of man. Such imaginations they might have indulged in times past of

ignorance. But these God had overlooked[1006], and now commanded all

men everywhere to repent, for He had appointed a day, wherein He would

judge the world in righteousness by the Man whom He had ordained, and

of this He had given to all a pledge and an assurance, in that He had

raised Him from the dead (Acts xvii. 30, 31).

At this point the Apostle’s address was suddenly interrupted. Some

who heard him broke out into laughter, regarding the idea of the

resurrection as ridiculous. Others, in the spirit of Felix afterwards

(Acts xxiv. 22, 25), said they would hear him again on the subject;

and thus amidst mingled indifference and division, the hearers of the

Apostle dispersed, and he _departed from among them_. The word spoken,

however, did not fall utterly to the ground. Dionysius, a member of

the Court of Areopagus, a woman named Damaris[1007], and some others,

professed themselves believers in that Redeemer and Judge of all

mankind, whom he had preached to them.

CHAPTER IV.

_ARRIVAL AND STAY OF ST PAUL AT CORINTH._

A.D. 52, 53.

AFTER a stay at Athens, the duration of which is not recorded,

the Apostle Paul repaired to Corinth, a place eminently adapted to

be the centre of missionary operations, being the capital of the

province[1008] of Achaia, a large mercantile city, and inhabited by

a large number of Jews. At this time the number of the latter was

unusually large, owing to a decree issued by the emperor Claudius,

in A.D. 50, directing their expulsion from Rome (Acts xviii. 2). The

imperial edict here alluded to by St Luke is probably the same as

that mentioned by Suetonius[1009], who relates that Claudius drove

the Jews from the capital, “because they were incessantly raising

tumults at the instigation of a certain Chrestus,” a name used by

mistake, there is little reason to doubt, for Christus, and pointing

to mutual hostilities between the Jews and Christians respecting the

Messiah[1010].

Among those thus banished were two natives of Pontus in Asia Minor,

named Aquila and Priscilla, who on their way homewards by the ordinary

maritime track across the isthmus of Corinth, had settled down there

for the present, and engaged in the manufacture of tents, probably of

the _Cilicium_[1011], or hair-cloth, already mentioned as an important

article of trade in the Levant. Whether they were already converted to

Christianity or not is doubtful, but as workers at a common trade the

Apostle _came and attached himself to them_ (Acts xviii. 3), and the

intimacy now commenced lasted during the whole of St Paul’s life, and

his new found friends became not only partakers of a common faith, but

rendered him the most important services.