"Granny's Chapters" Part 21

Pontius Pilate had ceased before this to be Governor, or Procurator, of Judaea. A riot, or disturbance, had taken place amongst the people of Samaria. Pilate put a stop to it; but he afterwards treated the people with such extreme severity, that the Roman Emperor deprived him of his government, which he had held for about ten years. Pilate was banished to Vienne, a place in Gaul (as France was then called), and there he killed himself.

About the same time that Pilate was deprived of his office, Herod Antipas was also deprived of his. Herod Antipas, the second son of Herod the Great, was the tetrarch, or governor of Galilee, who put John the Baptist to death, and who, with his men of war, mocked and ill treated our blessed Lord, Who was sent to him by Pilate. A few years after the death of Jesus, Herod wished to make himself king of Judaea; and he was in consequence deprived of his government, and banished into Spain, also a Roman province, where he died miserably.

So soon did punishment fall upon these two bad men, who had sinned against the Lord Jesus Christ.

Caligula, who made Herod Agrippa king over some parts of Syria and Palestine, was anxious to be looked upon and treated as a G.o.d; and of course his heathen subjects did not much care whether he were so considered or not. But although the Jews had refused to believe in the Messiah, they had, ever since the return from the Captivity, a horror of worshipping anything but the Lord G.o.d Almighty, the G.o.d of Abraham.

When, therefore, Caligula ordered that a gilt statue of himself, as a G.o.d, should be set up in the temple, all Judaea was filled with horror; and for several weeks the people ceased from following their usual occupations, and the country towards Mount Carmel was crowded with people in mourning. The Roman governor of Syria, charged to set up this statue, seeing the distress of the people, kindly listened to their entreaties, that he would wait a little before he executed this dreadful order. The Jews then applied to Herod Agrippa the Elder, who happened to be in Rome; and he, with great difficulty, persuaded Caligula not to insist upon setting up this statue.

When Claudius became Emperor, A.D. 41, he added the provinces of Judaea and Samaria to Herod's dominions, so that he governed the whole land of Palestine, bearing the t.i.tle of king.

The trouble that the Jews were in under Caligula, prevented their thinking so much of persecuting the Christians; and thus the Church of Christ had a little rest, and went on increasing. But now that Herod Agrippa had become King of Judaea, it was different; for he, seeing the number of Christians increasing in a most extraordinary manner, was fearful that they might rebel, and refuse to obey him as their king: therefore we read, "Now about that time Herod the king stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also." Herod was anxious to gain favour with his Jewish subjects; and there was no more certain way of doing so, than by persecuting the Christians. Having therefore killed one of the sons of Zebedee, he determined to take Peter, who was one of the chief amongst the Apostles. "Then were the days of unleavened bread"--that is, the Feast of the Pa.s.sover was now drawing near; and the preparation for that Holy Sacrifice had already begun, by the putting away of leaven out of every Jewish house, according to the Law of Moses. "And when Herod had apprehended Peter, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people," with the intention, no doubt, of slaying him, as he had already slain James. Four soldiers formed a quaternion; four quaternions therefore were sixteen men, who were especially appointed to guard Peter. "Peter therefore was kept in prison: but prayer was made without ceasing of the church unto G.o.d for him": and the prayers of the saints were more effectual than all the precautions taken by Herod.

It was customary with the Romans to fasten a prisoner to his keeper by a light chain, which went round the wrist of each; thus rendering it impossible for the prisoner to move without the knowledge of his keeper. For greater security, Peter was thus bound to two of the soldiers.

During the night before the day on which "Herod would have brought Peter forth, he was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side," (to awaken him,) "and raised him up, saying, Arise up quickly. And his chains fell off from his hands,"

(without disturbing the keepers). "And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me." Peter did as he was told; but all this time he was not aware that he was really free, but thought he was merely dreaming: he "wist not that it was true which was done by the angel; but thought he saw a vision. When they were past the first and the second ward," (different parts of the prison, without being perceived by any of those who kept the doors,) "they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and pa.s.sed on through one street; and forthwith the angel departed from him." His miraculous work being now accomplished, the angel left Peter to go on his own way. The departure of his heavenly guide seems to have aroused Peter to the reality of what had happened; he no longer thought he had seen a vision. "And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark." This Mark, whose name was also John, was the writer of the Gospel bearing his name: his mother was sister to Barnabas, and her house was no doubt a place, where the Christian brethren often met for the purpose of prayer; and now, although it was not yet daylight, "many were gathered together praying." Probably they had spent the night in prayer for the deliverance of Peter. "And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate."

The faith of the brethren was not strong enough to make them at once believe in such a wonderful answer to their prayers. They knew that Peter was securely shut up in prison; and so, when Rhoda suddenly announced that he was standing at the door, they said unto her, "Thou art mad"; thinking that she did not know what she was saying: and when she insisted "that it was even so," they could not then believe that it really was Peter himself, but said, "It is his angel," or spirit.

"But Peter continued knocking"; thus showing that it was no spirit, but a real living being: "and when they had opened the door, they were astonished." Peter would not allow them to express their astonishment, but "beckoning unto them with the hand to hold their peace," (that is, making a sign unto them not to speak,) he "declared unto them how the Lord had brought him out of the prison." When he had finished the wonderful recital, he said, "Go, shew these things unto James, and to the brethren."

Though in many respects all the Apostles were upon an equality, it was necessary that some one of them should have the particular direction of the affairs of the Church at Jerusalem; and James seems to have held this office. The other Apostles therefore gave him an account of their labours, and of anything remarkable which took place. This James, called "the Less," to distinguish him from James the son of Zebedee, is sometimes spoken of as "the Lord's brother," though there is every reason to believe that he was not his brother, but the nephew of His mother Mary. In those times, such near kinsmen as first cousins--that is, the children of brothers and sisters--were often called brethren. If the mother of Jesus had had any other children, it would not have been necessary for our Lord to commend her to the care of His beloved disciple John, whom He bade her to look upon as a son.

James is always considered as the first Bishop: he was Bishop of the Church in Jerusalem; and he remained in that city, whilst the other Apostles travelled from place to place, preaching the Gospel to all people. Peter was anxious that James, and all the brethren, should know what had happened to him, that they might bless G.o.d for answering their prayers in such a wonderful manner, and that their faith might be strengthened, by seeing how able and willing the Lord is to preserve His servants, and defend them from all enemies, as long as He has any work for them to do upon earth.

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

After giving his message for James, "Peter departed, and went unto another place," where Herod's officers would be less likely to look for him, than in a house where the Christians were in the habit of meeting.

Nor did Peter remain in Jerusalem, where he would at any moment be liable to be discovered: what he did is not quite certain, but there is good reason to believe that he went to Rome, and preached the Gospel to Jews and Gentiles; so as to found, or begin, the establishment of a Christian Church in that city. It is also believed that Mark went with Peter, and that he then wrote his Gospel, for the use of the Christian converts at Rome.

When Herod found that Peter had actually escaped out of prison, he caused all the keepers of the prison to be put to death.

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

From other writings we learn, that Herod went to Caesarea at this time, for the purpose of celebrating a festival in honour of Claudius Caesar, who had become Emperor of Rome a year or two before, in A.D. 41. We also learn that the people of Tyre and Sidon had in some way or other offended Herod, who was intending to make war upon them. The idea of war greatly alarmed the inhabitants of Ph[oe]nicia, because they got the chief part of their wheat and honey, and other provisions, from the land of Judaea; and of course if there were a war, such supplies would be stopped, and a famine would be the consequence. We read in the Scripture, that "Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's country." Herod, at the request of Blastus, consented to receive the messengers sent from Tyre and Sidon.

"And upon a set day," a day appointed for the purpose, "Herod, arrayed in royal apparel, sat upon his throne, and made an oration" (or long speech) "unto them." What Herod said, we do not know; but Josephus tells us that he wore on this occasion a magnificent robe of silver tissue, and that the sun shining upon it, made it look so dazzlingly bright and beautiful, that the people cried out, Forgive us for having only paid honour to you as a mortal king: from this time we shall look upon you as being far superior to mortals! Instead of reproving them for thus setting up a mortal man as being equal to G.o.d, Herod was pleased with this speech; but he had soon cause to repent of his pride and folly: for before he left the theatre, or public building in which such a.s.semblies took place, he was seized with most dreadful pains in his stomach, so that in his agony he exclaimed, "I whom ye have called a G.o.d am now going to die a miserable death." The king was then carried to his palace, where he died after five days of fearful suffering: a warning to all, who allow others to treat them as if they were beings superior to their fellow-men.

None of this is told us in the Bible: all that we read on this subject in the Book of Acts, is, that Herod "made an oration. And the people gave a shout, saying, It is the voice of a G.o.d, and not of a man. And immediately the angel of the Lord smote him, because he gave not G.o.d the glory: and he was eaten of worms, and gave up the ghost."

Herod died about A.D. 44, lamented by the Jews, whose favour he had gained by his persecution of the Christians: the Roman soldiers, on the contrary, rejoiced at his death, and spake against him, which made the Jews very angry. This bad feeling now raised between the Roman soldiers and the Jews, was one cause of the troubles and disturbances which soon followed: for from this time until Jerusalem was destroyed, twenty-six years later, the land of Judaea never enjoyed any real rest or quiet. How could the blessing of G.o.d, which can alone give peace and happiness, rest upon a people who had so fearfully sinned against G.o.d, by their rejection of the Messiah, His Son Jesus Christ.

Herod Agrippa the Elder, of whose death we have just spoken, left three children: a son, bearing his own name of Herod Agrippa; and two daughters, Bernice and Drusilla, both mentioned in Scripture.

Herod Agrippa the Second, or Younger, was only seventeen years old when his father died; and his dominions were therefore placed under the care of a Roman governor; but afterwards he was allowed to rule over a part of them, and to take the t.i.tle of king: and upon the death of his uncle, Herod king of Chalcis, the Emperor Claudius allowed this Herod Agrippa to succeed to his kingdom. Nero, who became Emperor of Rome, A.D. 54, added to the dominions already possessed by Herod Agrippa the Second, in the land of Judaea. We shall hear of him again in the Book of Acts. Both Drusilla and Bernice were bad women: Drusilla married Azizus, king of the Emesians; but Felix, a Roman, who afterwards became governor or procurator of Judaea, persuaded her to leave her husband, and become his wife. Of this Felix we shall hear more by and by, after he became the governor of Judaea.

We must now go back to the history of Saul and Barnabas, whom we left at Antioch preaching the Gospel, and bringing into the Church many converts, who were then called Christians.

Whilst Barnabas and Saul were still at Antioch, preaching the Gospel of Jesus, there "came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified (or foretold) by (the direction of) the Spirit that there should be great dearth (or famine) throughout all the world: which came to pa.s.s in the days of Claudius Caesar," who was at that time Emperor of Rome. The word here translated "world," sometimes means the Roman Empire, and sometimes only the land of Judaea. In this case, it appears to mean Judaea only; for the dearth seems to have been confined to that country: and Josephus, speaking of this dearth in the reign of Claudius, tells us, that large quant.i.ties of corn were sent up to Jerusalem from the neighbouring provinces, which could not have been the case if the dearth had been felt in them also. On the announcement of the distress about to come upon their brethren in Judaea, "the disciples" at Antioch, "every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea." By this we learn, that the custom of having all things in common had not been followed at Antioch. Most probably by this time it had been given up altogether; for now that the numbers of Christians had so largely increased on all sides, the plan of having all things in common would be no longer desirable, or even practicable. Each Christian of Antioch determined then to give what he could for the relief of their fellow Christians in Judaea; "which also they did, and sent it to the elders by the hands of Barnabas and Saul," who immediately set out from Antioch, to take the money thus collected to the elders of the Church at Jerusalem. These two Apostles stayed in Jerusalem for some months; probably about a year. We learn from another part of the Book of Acts, that during this stay at Jerusalem, Saul had a very remarkable vision. He was praying in the temple, when by the power of G.o.d he fell into a trance. Whilst he was in this state, his bodily senses suspended as it were, and his mind more alive to spiritual things, Jesus Christ appeared to him, and said, "Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me." It surprised Saul to be told that the Jews of Jerusalem would not believe him: they knew how he had formerly persecuted the Christians, and therefore his change of opinions would, he thought, have great weight in convincing them of the truth of what he now taught them: therefore he answered, and said, "Lord, they know that I imprisoned and beat in every synagogue them that believed in thee: and when the blood of thy martyr Stephen was shed, I was also standing by, and consenting unto his death, and kept the raiment of them that slew him."

To man, these things might seem to make Saul the most fit person to convince his countrymen, but not so with G.o.d, Who had chosen Saul especially to preach the Gospel to the Gentiles. In answer to his pleading, therefore, Jesus now gave this positive command, "Depart: for I will send thee far hence unto the Gentiles." This was enough, and from henceforth Saul became a distinguished preacher to the Gentiles. "And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry," (that is, the work which they came to do,) "and took with them John, whose surname was Mark," who had before this accompanied Peter to Rome.

Barnabas and Saul therefore went back to Antioch, but they did not long remain there.

"Now there were in the church that was at Antioch certain prophets and teachers," who joined with Barnabas and Saul in preaching the Gospel.

"As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them." In what way the Holy Ghost spake, we are not told; but in some way or other the Lord made known His Will to His faithful servants, whilst they were engaged in the performance of their religious duties.

The work unto which Barnabas and Saul were now called, was that of preaching the Gospel, not to Jews only, or even to Proselytes of the Gate, but also to the idolatrous Gentiles, so as to bring them to leave their false religion and become Christians. Although the appointment of Barnabas and Saul to this work was direct from G.o.d, yet outward forms were to be observed in dedicating them to it, and solemn prayers offered up for their success. In this matter, no doubt the prophets and teachers acted by the direction of the same Spirit which had bade them separate, or set apart the two Apostles for this particular work. "And when they had fasted and prayed, and laid their hands on them, they sent them away."

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

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

a port at the mouth of the river Orontes, a little to the west of Antioch; "and from thence they sailed to Cyprus. And when they were at Salamis," a city in the eastern part of the island, "they preached the word of G.o.d in the synagogues of the Jews"; for though they had a positive commission to preach to the Gentiles, they were not to neglect the Jews, but preach the Gospel first to them, if they would but listen to it. "And they had also John (or Mark) to their minister,"--to help in their ministry or work.

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

Having preached the Word at Salamis, Barnabas and Saul, with Mark, journeyed on, proclaiming their good tidings in every village. "And when they had gone through the isle," they came unto Paphos, the chief city, situated on the western coast of Cyprus. Here the "deputy of the country," that is, the magistrate or governor appointed by the Roman Emperor, resided: this deputy, whose name was Sergius Paulus, was himself a Roman and a heathen; but he was "a prudent man," that is, a man of good sense and understanding; therefore, when he heard of Barnabas and Saul teaching new and wonderful doctrines, he was anxious to hear and judge for himself as to their truth: he therefore "called for Barnabas and Saul, and desired to hear the word of G.o.d."

But Sergius Paulus had with him, as his friend and adviser, a Jew, whose name was Bar-jesus: he was also called Elymas, because he was looked upon as a sorcerer or magician, and the word "Elymas" means something of that sort. This man, who pretended to be a prophet, and to have power to work miracles, did not at all wish that Christianity should spread; and seeing that the Roman governor was inclined to believe what the Apostles taught, he contradicted them, "withstood them, seeking to turn away the deputy from the faith." For this conduct Saul reproved him severely, p.r.o.nouncing upon him a heavy punishment: we read, "Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, and said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord." He saw that the Apostles were far superior to Elymas, who could not save himself; and he at once believed all that they taught, convinced that G.o.d was indeed with them.

We have read, "then Saul, who also is called Paul"; and we find that from this time he is never again spoken of in Scripture by the name of Saul. As the Bible does not tell us _why_ his name was changed, we cannot be sure; but there are several reasons which may have caused the change. First, Sergius Paulus was the first idolatrous Gentile mentioned as having become a Christian, and it is very probable that the Apostle had the name of Paul (which is the same as Paulus) given to him, in remembrance of this act of mercy shown to the Gentiles by G.o.d. Then, again, the Jews, particularly those who like Paul were not born in the land of Judaea, often had a Roman as well as a Hebrew name given to them; and they called themselves by either, according to the custom of the people amongst whom they went. Some persons think that the Apostle now chose the name of Paul, which means "little" or "weak," instead of that of Saul, meaning "beloved" or "desirable."

Paul was now humble; he felt that he was weak, and that whatever he might be able to do, could be done only by the power of the Holy Ghost, directing and helping him. But whatever the cause may be, it is certain that from this time he is always called Paul--a name much more pleasing to the Gentiles, amongst whom he was appointed to teach, than the Hebrew appellation of Saul. The remaining chapters of the Book of Acts give us the account of the Five Journeys made by this Apostle, in order to preach the Gospel to the Gentiles: of the other Apostles we hear but little. We generally speak of the Apostles and Evangelists as _St._ Peter, _St._ John, _St._ Paul, _St._ Matthew, _St._ Luke, &c.

"Saint" means good and holy; and we may well call the Apostles so, to distinguish them from other men; for they were holy men, inspired and guided in a peculiar way by the Holy Ghost, and we should, therefore, speak of them and think of them with reverence; remembering, that by their preaching and writings, we, and all mankind, have learnt the blessed tidings of salvation through Jesus Christ. St. Paul was now on his first journey, in company with St. Barnabas; and St. Mark was with them. From Paphos they sailed to Perga, in Pamphylia, a country in the southern part of Asia Minor. The Scripture tells us that here John, or St. Mark as we call him, "departing from them, returned to Jerusalem."

Why he did this, we are not told; but from what we read in other parts of Scripture, we are sure that he did wrong. He was a young man, and probably he was discouraged by the idea of all the difficulties and hardships which the Apostles must meet with. After the departure of St. Mark, St. Paul and St. Barnabas travelled northward into the province of Pisidia, where there was also a town called Antioch, built, like Antioch in Syria, by Seleucus Nicanor, who was king of Syria after the death of Alexander the Great. Seleucus gave the name of Antioch to these cities, in memory of his father Antiochus. When the Apostles came to Antioch in Pisidia, they "went into the synagogue on the sabbath day, and sat down. And after the reading of the law and of the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on." We have already learnt that the Jews were required to set up a synagogue, in any place where ten men could meet for public worship; and that every synagogue had its rulers: men respectable both from age and character, who directed the services, and had some authority over other members of the congregation. On the Sabbath morning, two lessons were appointed to be read: one out of the Law, or Books of Moses; the other from the writings of the Prophets: on week-day mornings, the Law only was read. After these Lessons had been read, it was customary for some Teacher or Rabbi to preach or speak to the people: and if any strange teacher or learned man happened to be present, he was often called upon by the rulers of the synagogue, to perform this part of the service. Even if the rulers of the synagogue at Antioch in Pisidia, knew nothing before this of the Apostles, they would see at once that they were Rabbis or Teachers, because they "sat down," which was customary for all belonging to this cla.s.s: probably, too, they sat down in the seats expressly set apart for the Doctors and Teachers.

Being invited by the rulers of the synagogue to "say on," if they had "any word of exhortation for the people," the Apostles gladly seized the opportunity of speaking to them of Jesus, and exhorting them to believe in Him. "Then Paul stood up, and beckoning with his hand," to draw the attention of the congregation, "said, Men of Israel, and ye that fear G.o.d, give audience," that is, listen to my words. By the "men of Israel," St. Paul meant Jews born of Jewish parents, the real descendants of Abraham: by "ye that fear G.o.d," he meant proselytes from the Gentiles who had adopted the Jewish religion, though they were not Jews by birth. Both equally needed to be taught the Gospel, and St. Paul, calling upon both to listen, spake of the bringing of the Children of Israel out of Egypt; of the mercy of G.o.d shown to them in their wanderings, in spite of all their sins; and of their final settlement in the land of Canaan. He then mentioned their government by Judges, until, at the wish of the people, G.o.d gave them a king in the person of Saul, who was succeeded by David, a man favoured by the Lord. St. Paul then went on to explain that G.o.d had, according to His promise, raised up from David's seed or descendants, a Saviour in the Lord Jesus Christ, to whom John the Baptist had borne testimony; but that the Jews and their rulers had put Him to death: thus fulfilling the prophecies, though, if they had attended to their meaning, they would have understood that Jesus was indeed the promised Messiah. St.

Paul then proceeded to show that G.o.d had fulfilled all His promises, as written in the Psalms or elsewhere, by raising Jesus from the dead; adding, "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." None could be justified, or accounted righteous by the law, because none could keep all its commandments and ordinances; but those who believed in Jesus as their Saviour, would for His sake, be _looked_ upon as righteous. Having thus preached to the congregation the great Gospel truth of remission of sins, St. Paul warned his hearers not to disregard his words, lest the sentence p.r.o.nounced by one of their prophets, "Behold, ye despisers, and wonder, and perish," should fall upon them.

The words of St. Paul made an impression upon some part of his hearers; for when the Jews were gone out of the synagogue, the Gentiles, that is, the Jewish proselytes from the Gentiles, besought that these words might be preached to them again. Many of the Jews and religious proselytes also followed Paul and Barnabas, when the congregation was broken up, and were persuaded by the Apostles to hold fast the blessed truths, which by the grace of G.o.d they had learnt.

The fame of St. Paul's preaching, mean time, spread rapidly, "And the next sabbath day came almost the whole city together to hear the word of G.o.d. But when the Jews saw the mult.i.tudes, they were filled with envy," fearing lest the Gospel, which they rejected, should be believed by others; and therefore they "spake against those things which were spoken by Paul, contradicting and blaspheming." Then Paul and Barnabas plainly told these Jews, that they had begun by preaching the word of G.o.d to them, because such was the Will of G.o.d; but, as they wilfully refused the salvation thus offered to them, they should now, in obedience to the same G.o.d, turn to the Gentiles, and bring the heathens into the Church of Christ, Who was to "be for salvation unto the ends of the earth." The Gentiles, the idolatrous Gentiles, who now for the first time forsook their idols, as well as those who had already turned from idolatry to worship the G.o.d of the Jews, were very glad when they heard this, "and glorified the word of the Lord"; and many of them believed. This made the Jews very angry, and they "stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts." The devout and honourable women were female proselytes of rank, who had great influence over the lower cla.s.ses in the city. By their false accusations, the unbelieving Jews managed to stir up the higher cla.s.s of citizens and the rulers of the city, to persecute the Apostles and drive them out of their country. "But they shook off the dust of their feet against them, and came unto Iconium,"

a town to the S.E. of Antioch, in the province of Lycaonia. We must remember, that when Jesus first gave commandment to His Apostles to go and preach to the Jews, He told them that when they left any house or city, where the people refused to hear them, they were to shake off the dust of their feet, to show that they would have nothing more to do with them: just as the Jews, who looked upon the dust of heathen lands to be polluted, shook it off their garments, to signify that they had nothing to do with such idolaters. But the disciples, who were left at Antioch, "were filled with joy, and with the Holy Ghost."

They rejoiced in the knowledge of those blessed truths which they had learnt from the Apostles; and the Holy Ghost was abundantly shed upon the members of the infant Church at Antioch, encouraging and a.s.sisting them to increase in faith and righteousness of life.

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

"And it came to pa.s.s in Iconium, that Paul and Barnabas went both together into the synagogue of the Jews, and so spake, that a great mult.i.tude of the Jews and also of the Greeks believed. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren." Still the Apostles abode there for a long time, speaking boldly; the Lord bearing testimony to the truth of what they taught, by the miracles He enabled them to work.

"But the mult.i.tude of the city was divided: and part held with the Jews, and part with the Apostles." The result was, that the Apostles were in danger of being stoned, by the joint attack of the heathens, and the Jews and their rulers. But being aware of their danger, "they fled unto Lystra," a town to the S.E. of Iconium, "and there they preached the Gospel."

At Lystra there was a certain man who had been lame from his birth, and had never walked, being "impotent in his feet." "The same heard Paul speak," and believed. Paul, "perceiving that he had faith to be healed, said with a loud voice, Stand upright on thy feet." The people, seeing such a wonderful cure effected at the bidding of the Apostle, immediately thought that he and Barnabas were two of their imaginary G.o.ds; and cried out, "The G.o.ds are come down to us in the likeness of men. And they called Barnabas, Jupiter," who was their chief G.o.d; "and Paul, Mercurius, because he was the chief speaker."