The life of the greatest existing leader of that Church is at stake, and that before his work is done. The very existence of the Christian revelation seems imperilled, and G.o.d sends forth an angel, a heavenly messenger, to rescue His endangered servant, and to prove to unbelieving Jew, to the haughty Herod, and to the frightened but praying disciples alike the care which He ever exercises over His Church and people. Here, however, a question may be raised. How was it that an angel, a supernatural messenger, was despatched to the special rescue of St. Peter? Why was not the same a.s.sistance vouchsafed to St. James who had just been put to death? Why was not the same a.s.sistance vouchsafed to St. Peter himself when he was martyred at Rome, or to St. Paul when he lay in the dungeon in the same city of Rome or at Caesarea? Simply, we reply, because G.o.d's hour was not yet come and the Apostle's work was not yet done. St. James's work was done, and therefore the Lord did not immediately interfere, or rather He summoned His servant to His a.s.signed post of honour by the ministry of Herod. The wrath of man became the instrument whereby the praises of G.o.d were chanted and the soul of the righteous conveyed to its appointed place. The Lord did not interfere when St. Paul was cast into the prison house at Caesarea, or St. Peter incarcerated in the Roman dungeon, because they had then a great work to do in showing how His servants can suffer as well as work. But now St. Peter had many a long year of active labour before him and much work to do as the Apostle of the Circ.u.mcision in preventing that schism with which the diverse parties and opposing ideas of Jew and Gentile threatened the infant Church, in smoothing over and reconciling the manifold oppositions, jealousies, difficulties, misunderstandings, which ever attend such a season of transition and transformation as now was fast dawning upon the Divine society. The arrest of St. Peter and his threatened death was a great crisis in the history of the primitive Church. St. Peter's life was very precious to the existence of that Church, it was very precious for the welfare of mankind at large, and so it was a fitting time for G.o.d to raise up a banner against triumphant pride and worldly force by the hand of a supernatural messenger.

[98] These elaborate precautions were doubtless taken on account of his escape on the previous occasion, when the Sanhedrin had arrested him, as narrated in the nineteenth verse of the fifth chapter.

[99] In the fifth century an order of monks was established at Constantinople who practised this ceaseless worship. They were called Acoimetae, or the Watchers. They are described at length in Bingham's _Antiquities_, Book VII., ch. ii., sect. 10, and in Smith's _Dict. Christ. Antiqq._, vol. i., p. 13. A similar attempt was made in the reigns of James I. and Charles I. by the well-known Nicholas Ferrar in a monastic inst.i.tution which he planned in connection with the Church of England: see the article in the _Dictionary of National Biography_ upon his name.

The steps by which St. Peter was delivered are all of them full of edification and comfort. Let us mark them. "When Herod was about to bring him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and guards before the door kept the prison." It was on that fateful night the same as when the angels descended on the Resurrection morning: the guards were in their rightful place and discharging their accustomed duties, but when G.o.d intervenes then human precautions are all useless. The words of the narrative are striking in their quiet dignity. There is no working up of details. There is no pandering to mere human curiosity. Everything is in keeping with the sustained force, sublimity, elevation which we ever behold in the Divine action. Peter was sleeping between two soldiers; one chained to each arm, so that he could not move without awaking them. He was sleeping profoundly and calmly, because he felt himself in the hands of an Almighty Father who will order everything for the best. The interior rest amid the greatest trials which an a.s.sured confidence like that enjoyed by St. Peter can confer is something marvellous, and has not been confined to apostolic times.

Our Lord's servants have in every age proved the same wondrous power.

I know of course that criminals are often said to enjoy a profound sleep the night before their execution. But then habitual criminals and hardened murderers have their spiritual natures so completely overmastered and dominated by their lower material powers that they realise nothing beyond the present. They are little better than the beasts which perish, and think as little of the future as they do.

But persons with highly strung nervous powers, who realise the awful change impending over them, cannot be as they, specially if they have no such sure hope as that which sustained St. Peter. He slept calmly here as Paul and Silas rejoiced in the Philippian prison house, as the Master Himself slept calmly in the stern of the wave-rocked boat on the Galilean lake, because he knew himself to be reposing in the arms of Everlasting Love, and this knowledge bestowed upon him a sweet and calm repose at the moment of supreme danger of which the fevered children of time know nothing.

And now all the circ.u.mstances of the celestial visit are found to be most suitable and becoming. The angel stood by Peter. A light shined in the cell, because light is the very element in which these heavenly beings spend their existence. The chains which bind St. Peter fell off without any effort human or angelic, just as in a few moments the great gate of the prison opened of its own accord, because all these things, bonds and bolts and bars, derive all their coercive power from the will of G.o.d, and when that will changes or is withdrawn they cease to be operative, or become the instruments of the very opposite purpose, a.s.sisting and not hindering His servants. Then the angel's actions and directions are characteristic in their dignified vigour.

He told the awakened sleeper to act promptly: "He smote him on the side, and awoke him, saying, Rise up quickly." But there is no undue haste. As on the Resurrection morning the napkin that was upon Christ's head was found not lying with the rest of the grave-cloths, but rolled up in a place by itself, so too on this occasion the angel shows minute care for Peter's personal appearance. There must be nothing undignified, careless, untidy even, about the dress of the rescued apostle: "Gird thyself, and bind on thy sandals." St. Peter had naturally laid aside his external garments, had unloosed his inner robes, and taken off his sandals when preparing for sleep. Nothing, however, escapes the heavenly messenger, and so he says, "Cast thy garment about thee, and follow me," referring to the loose upper robe or overcoat which the Jews wore over their underclothes; and then the angel led him forth, teaching the Church the perpetual lesson that external dignity of appearance is evermore becoming to G.o.d's people, when not even an angel considered these things beneath his notice amid all the excitement of a midnight rescue, nor did the inspired writer omit to record such apparently petty details. Nothing about St. Peter was too trivial for the angel's notice and direction, as again nothing in life is too trivial for the sanctifying and elevating care of our holy religion. Dress, food, education, marriage, amus.e.m.e.nts, all of life's work and of life's interests, are the subject-matter whereon the principles inculcated by Jesus Christ and taught by the ministry of His Church are to find their due scope and exercise.[100]

[100] The early Church has left us a treatise showing how thoroughly it recognised its duty in this respect. The "Paedagogue"

or the "Instructor" of Clement of Alexandria is a handbook of the social life of the early Christians, teaching them what to do and wear and say under every conceivable circ.u.mstance. Clement thinks nothing too trivial for the rule of Christian principle, prescribing the kind of clothes, shoes, and beds which should be used. He may seem at times to border on the ludicrous in his minuteness; but then we cannot realise how profoundly paganism had corrupted human life and manners. Thus in Book III., ch. xi., he treats of the management of the hair by men. Paganism had introduced many sensual practices in this direction. Clement lays down: "Let the head of men be shaven, unless it has curly hair.

But let the chin have the hair. But let not twisted locks hang far down from the head gliding into womanish ringlets.... Since cropping is to be adopted, not on account of elegance, but for the necessity of the case; the hair of the head, that it may not grow so long as to come down and interfere with the eyes, and that of the moustache similarly which is dirtied in eating, is to be cut round, not by a razor, for that were unbecoming, but by a pair of cropping scissors. But the hair on the chin is not to be disturbed, as it gives no trouble, and lends to the face dignity and paternal terror." This treatise of a very early Christian writer can be easily consulted in Clark's Ante-Nicene Library.

Peter's deliverance was now complete. The angel conducted him through one street to a.s.sure him that he was really free and secure him from bewilderment, and then departed. The Apostle thereupon sought out the well-known centre of Christian worship, "the house of Mary the mother of John, whose surname was Mark," where stood the upper chamber, honoured as no other upper chamber had ever been. There he made known his escape, and then retired to some secret place where Herod could not find him, remaining there concealed till Herod was dead and direct Roman law and authority were once more in operation at Jerusalem.[101]

There are two or three details in this narrative that are deserving of special notice, as showing that St. Luke received the story most probably from St. Peter himself. These touches are expressions of St.

Peter's inner thoughts, which could have been known only to St. Peter, and must have been derived from him. Thus we are told about his state of mind when the angel appeared: "He wist not that it was true which was done by the angel, but thought he saw a vision." Again, after his deliverance, we are told of the thoughts which pa.s.sed through his mind, the words which rose to his lips when he found himself once again a free man: "When Peter was come to himself, he said, Now I know of a truth that the Lord hath sent forth His angel, and delivered me out of the hand of Herod, and from all the expectation of the people of the Jews." While, again, how true to life and to the female nature is the incident of the damsel Rhoda! She came across the courtyard to hearken and see who was knocking at the outer gate at that late hour: "When she knew Peter's voice, she opened not the gate for joy, but ran in and told that Peter stood before the gate." We behold the impulsiveness of the maid. She quite forgot the Apostle's knocking at the gate in her eager desire to convey the news to his friends. And, again, how true to nature their scepticism! They were gathered praying for Peter's release, but so little did they expect an answer to their prayers that, when the answer does come, and in the precise way that they were asking for it and longing for it, they are astonished, and tell the maid-servant who bore the tidings, "Thou art mad." We pray as the primitive Church did, and that constantly; but is it not with us as with them? We pray indeed, but we do not expect our prayers to be answered, and therefore we do not profit by them as we might.

[101] There is an ancient tradition that our Lord bade the apostles remain twelve years in Jerusalem before they dispersed to preach the gospel all the world over (Eusebius, _H. E._, V., xviii.). Some think that the famine and persecution which now happened may have been the occasion of their dispersion.

Such were the circ.u.mstances of St. Peter's deliverance, which was a critical one for the Church. It struck a blow at Herod's new policy of persecution unto death; it may have induced him to depart from Jerusalem and descend to Caesarea, where he met his end, leaving the Church at Jerusalem in peace; and the deliverance must have thrown a certain marvellous halo round St. Peter when he appeared again at Jerusalem, enabling him to occupy a more prominent position without any fear for his life.

III. We have also recorded in this chapter a notable defeat of pride, ostentation, and earthly power. The circ.u.mstances are well known.

Herod, vexed perhaps by his disappointment in the matter of Peter, went down to Caesarea, which his grandfather had magnificently adorned.

But he had other reasons too. He had a quarrel with the men of Tyre and Sidon, and he would take effective measures against them. Tyre and Sidon were great seaports and commercial towns, but their country did not produce food sufficient for the maintenance of its inhabitants, just as England, the emporium of the world's commerce, is obliged to depend for its food supplies upon other and distant lands.[102] The men of Tyre and Sidon were not, however, unacquainted with the ways of Eastern courts. They bribed the king's chamberlain, and Herod was appeased. There was another motive which led Herod to Caesarea. It was connected with his Roman experience and with his courtier-life. The Emperor Claudius Caesar was his friend and patron. To him Herod owed his restoration to the rich dominions of his grandfather. That emperor had gone in the previous year, A.D. 43, to conquer Britain. He spent six months in our northern regions in Gaul and Britain, and then, when smitten by the cold blasts of midwinter, he fled to the south again, as so many of our own people do now. He arrived in Rome in the January of the year 44, and immediately ordered public games to be celebrated in honour of his safe return, a.s.suming as a special name the t.i.tle Britannicus. These public shows were imitated everywhere throughout the empire as soon as the news of the Roman celebrations arrived. The tidings would take two or three months to arrive at Palestine, and the Pa.s.sover may have pa.s.sed before Herod heard of his patron's doings. Jewish scruples would not allow him to celebrate games after the Roman fashion at Jerusalem, and for this purpose therefore he descended to the Romanised city of Caesarea, where all the appliances necessary for that purpose were kept in readiness. There is thus a link which binds together the history of our own nation and this interesting incident in early Christian history. The games were duly celebrated, but they were destined to be Herod's last act. On an appointed day he sat in the theatre of Caesarea to receive the amba.s.sadors from Tyre and Sidon. He presented himself early in the morning to the sight of the mult.i.tude clad in a robe of silver which flashed in the light reflecting back the rays of the early sun and dazzling the mixed mult.i.tude--supple, crafty Syrians, paganised Samaritans, self-seeking and worldly-wise Phnicians. He made a speech in response to the address of the envoys, and then the flattering shout arose, "The voice of a G.o.d, and not of a man."

Whereupon the messenger of G.o.d smote Herod with that terrible form of disease which accompanies unbounded self-indulgence and luxury, and the proud tyrant learned what a plaything of time, what a mere creature of a day is a king as much as a beggar, as shown by the narrative preserved by Josephus of this event. He tells us that, when seized by the mortal disease, Herod looked upon his friends, and said, "I, whom you call a G.o.d, am commanded presently to depart this life; while Providence thus reproves the lying words you just now said to me; and I, who was by you called immortal, am immediately to be hurried away by death."[103] What a striking picture of life's changes and chances, and of the poetic retributions we at times behold in the course of G.o.d's Providence! One short chapter of the Acts shows us Herod triumphant side by side with Herod laid low, Herod smiting apostles with the sword side by side with Herod himself smitten to death by the Divine sword. A month's time may have covered all the incidents narrated in this chapter. But, short as the period was, it must have been rich in support and consolation to the apostles Saul and Barnabas, who were doubtless deeply interested spectators of the rapidly shifting scene, telling them clearly of the heavenly watch exercised over the Church. They had come up from Antioch, bringing alms to render aid to their afflicted brethren in Christ. The famine, as we have just now seen from the anxiety of the men of Tyre and Sidon to be on friendly terms with Herod, was rapidly making itself felt throughout Palestine and the adjacent lands, and so the deputies of the Antiochene Church hurried up to Jerusalem with the much-needed gifts.[104] It may indeed be said, how could St. Paul hope to escape at such a time? Would it not have been madness for him to risk his safety in a city where he had once been so well known? But, then, we must remember that it was at the Pa.s.sover season Saul and Barnabas went from Antioch to Jerusalem. Vast crowds then entered the Holy City, and a solitary Jew or two from Antioch might easily escape notice among the myriads which then a.s.sembled from all quarters. St.

Paul enjoyed too a wondrous measure of the Spirit's guidance, and that Spirit told him that he had yet much work to do for G.o.d. The Apostle had wondrous prudence joined with wondrous courage, and we may be sure that he took wisest precautions to escape the sword of Herod which would have so eagerly drunk his blood. He remained in Jerusalem all the time of the Pa.s.sover. His clear vision of the spiritual world must then have been most precious and most sustaining. All the apostles were doubtless scattered; James was dead, and Peter doomed to death.

The temporal troubles, famine and poverty, which called Saul and Barnabas to Jerusalem, brought with them corresponding spiritual blessings, as we still so often find, and the brave words of the chosen vessel, the Vas Electionis, aided by the sweet gifts of the Son of Consolation, may have been very precious and very helpful to those deepest souls in the Jerusalem Church who gathered themselves for continuous prayer in the house of Mary the mother of John, teaching them the true character, the profound views, the genuine religion of one whose earlier life had been so very different and whose later views may have been somewhat suspected. Saul and Barnabas arrived in Jerusalem at a terrible crisis, they saw the crisis safely pa.s.sed, and then they returned to an atmosphere freer and broader than that of Jerusalem, and there in the exercise of a devoted ministry awaited the further manifestation of the Divine purposes.

[102] It is noteworthy, indeed, that it was with Tyre and Sidon in the days of Herod as it was with them in the earlier days of King Solomon and of the prophets. In 1 Kings v. 10, 11 we see that Hiram, king of Tyre, depended on Solomon for food: "So Hiram gave Solomon timber of cedar and timber of fir according to all his desire. And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of pure oil: thus gave Solomon to Hiram year by year"; with which may be compared Ezekiel xxvii. 17.

[103] The story of the death of Herod Agrippa as told by Josephus, _Antiqq._, Book XIX., ch. viii., is in striking unison with that given in the Acts. "Now when Agrippa had reigned three years over all Judea, he came to the city Caesarea, formerly called Strato's Tower; and there he exhibited shows in honour of Caesar, upon his being informed that there was a certain festival celebrated on account of his safety. At which festival a great mult.i.tude was gotten together of the princ.i.p.al persons, and such as were of dignity through his province. On the second day of which shows he put on a garment made wholly of silver, and of a contexture truly wonderful, and came into the theatre early in the morning; at which time the silver of his garment, being illuminated by the fresh reflexion of the sun's rays upon it, shone out after a surprising manner, and was so resplendent as to spread a terror over those that looked intently upon him; and presently his flatterers cried out, one from one place, and another from another (though not for his good), that he was a G.o.d; and they added, 'Be thou merciful to us; for though we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.' Upon this the king did neither rebuke them, nor reject their impious flattery. But as he presently afterwards looked up he saw an owl sitting on a certain rope over his head, and immediately understood that this bird was the messenger of ill tidings, as it had once been the messenger of good tidings to him, and fell into the deepest sorrow. A severe pain also arose in his stomach, and began in a most violent manner. He therefore looked upon his friends, and said, 'I, whom you call a G.o.d, am commanded presently to depart this life; while Providence thus reproves the lying words you just now said to me; and I, who was by you called immortal, am immediately to be hurried away by death. But I am bound to accept of what Providence allots, as it pleases G.o.d; for we have by no means lived ill, but in a splendid and happy manner.' When he said this his pain became violent, and he was carried into the palace." The reference to the owl relates to a story about Agrippa's earlier life told by Josephus in his _Antiqq._, Book XVIII., ch. vi. The Emperor Tiberius had bound Agrippa, and placed him in his purple garments opposite his palace, with a number of other prisoners, among whom was a German.

An owl perched on a tree near Agrippa, whereupon the German predicted that he would be freed from his bonds, and be raised to highest station; but that when he saw the owl again his death would be only five days distant.

[104] The Jews themselves received at the same time the support of their foreign proselytes. Helena, Queen of Adiabene, sent liberal gifts to Jerusalem to support the famine-stricken mult.i.tudes of that city, as Josephus tells in his _Antiquities_, XX., ii., 5.

Cf. Lewin's _Life of St. Paul_, vol. i., p. 108, where the reader will find engravings of her mausoleum as it is still to be seen at Jerusalem.

CHAPTER IX.

_ST. PAUL'S ORDINATION AND FIRST MISSIONARY TOUR._

"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. Then, when they had fasted and prayed and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, went down to Seleucia; and from thence they sailed to Cyprus.... But they, pa.s.sing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down."--ACTS xiii. 2-4, 14.

"And it came to pa.s.s in Iconium, that they entered together into the synagogue of the Jews, and so spake, that a great mult.i.tude both of Jews and of Greeks believed.... They sailed to Antioch, from whence they had been committed to the grace of G.o.d for the work which they had fulfilled."--ACTS xiv. 1, 26.

We have now arrived at what we might call the watershed of the Acts of the Apostles. Hitherto we have had very various scenes, characters, personages to consider. Henceforth St. Paul, his labours, his disputes, his speeches, occupy the entire field, and every other name that is introduced into the narrative plays a very subordinate part.

This is only natural. St. Luke knew of the earlier history by information gained from various persons, but he knew of the later history, and specially of St. Paul's journeys, by personal experience.

He could say that he had formed a portion and played no small part in the work of which he was telling, and therefore St. Paul's activity naturally supplies the chief subject of his narrative. St. Luke in this respect was exactly like ourselves. What we take an active part in, where our own powers are specially called into operation, there our interest is specially aroused. St. Luke personally knew of St.

Paul's missionary journeys and labours, and therefore when telling Theophilus of the history of the Church down to the year 60 or thereabouts, he deals with that part of it which he specially knows.

This limitation of St. Luke's vision limits also our range of exposition. The earlier portion of the Acts is much richer from an expositor's point of view, comprises more typical narratives, scenes, events than the latter portion, though this latter portion may be richer in points of contact, historical and geographical, with the world of life and action.

It is with an expositor or preacher exactly the opposite as with the Church historian or biographer of St. Paul. A writer gifted with the exuberant imagination, the minute knowledge of a Renan or a Farrar naturally finds in the details of travel with which the latter portion of the Acts is crowded matter for abundant discussion. He can pour forth the treasures of information which modern archaeological research has furnished shedding light upon the movements of the Apostle. But with the preacher or expositor it is otherwise. There are numerous incidents which lend themselves to his purpose in the journeys recorded in this latter portion of the book; but while a preacher might find endless subjects for spiritual exposition in the conversion of St. Paul or the martyrdom of St. Stephen, he finds himself confined to historical and geographical discussions in large portions of the story dealing with St. Paul's journeys. We shall, however, strive to unite both functions, and while endeavouring to treat the history from an expositor's point of view, we shall not overlook details of another type which will impart colour and interest to the exposition.

I. The thirteenth chapter of the Acts records the opening of St.

Paul's official missionary labours, and its earliest verses tell us of the formal separation or consecration for that work which St. Paul received. Now the question may here be raised, Why did St. Paul receive such a solemn ordination as that we here read of? Had he not been called by Christ immediately? Had he not been designated to the work in Gentile lands by the voice of the same Jesus Christ speaking to Ananias at Damascus and afterwards to Paul himself in the Temple at Jerusalem? What was the necessity for such a solemn external imposition of hands as that here recorded? John Calvin, in his commentary on this pa.s.sage, offers a very good suggestion, and shows that he was able to throw himself back into the feelings and ideas of the times far better than many a modern writer. Calvin thinks that this revelation of the Holy Ghost and this ordination by the hands of the Antiochene prophets were absolutely necessary to complete the work begun by St. Peter at Caesarea, and for this reason. The prejudices of the Jewish Christians against their Gentile brethren were so strong, that they would regard the vision at Joppa as applying, not as a general rule, but as a mere personal matter, authorising the reception of Cornelius and his party alone. They would not see nor understand that it authorised the active evangelisation of the Gentile world and the prosecution of aggressive Christian efforts among the heathen. The Holy Ghost therefore, as the abiding and guiding power in the Church, and expressing His will through the agency of the prophets then present, said, "Separate me Barnabas and Saul for the work whereunto I have called them"; and that work to which they were expressly sent forth by the Holy Ghost was the work of aggressive effort beginning with the Jews--but not terminating with them--and including the Gentiles. This seems to me thoroughly true, and shows how Calvin realised the intellectual weakness, the spiritual hardness of heart and slowness of judgment which prevailed among the apostles. The battle of Christian freedom and of catholic truth was not won in a moment. Old prejudices did not depart in an hour. New principles were not a.s.similated and applied in a few days. Those who hold n.o.bler views and higher principles than the crowd must not be surprised or dismayed if they find that year after year they have to fight the same battles and to proclaim the same fundamental truths and to maintain what may seem at times even a losing conflict with the forces of unreasoning prejudices. If this was the case in the primitive Church with all its unity and love and spiritual gifts, we may well expect the same state of affairs in the Church of our time.[105]

[105] One great lesson which the true expositor will derive from this typical history is this, the long, doubtful, painful strife which the battle of truth and justice ever involves. The struggle for Gentile freedom waged by St. Paul is typical of the battle for freedom of conscience, for freedom of knowledge, for human rights against slavery, and of every other battle against tyranny and wrong which the world has ever seen. The combat has ever been long and wearisome, and the chiefest of G.o.d's champions have always been compelled to suffer much for their support of the truth, which must, however, triumph in the long run.

An ill.u.s.tration borrowed from Church history will explain this.

Nothing can well be more completely contrary to the spirit of Christianity than religious persecution. Nothing can be imagined more completely consonant with the spirit of the Christian religion than freedom of conscience. Yet how hard has been the struggle for it! The early Christians suffered in defence of religious freedom, but they had no sooner gained the battle than they adopted the very principle against which they had fought. They became religiously intolerant, because religious intolerance was part and parcel of the Roman state under which they had been reared. The Reformation again was a battle for religious freedom. If it were not, the Reformers who suffered in it would have no more claim to our compa.s.sion and sympathy on account of the deaths they suffered than soldiers who die in battle. A soldier merely suffers what he is prepared to inflict, and so it was with the martyrs of the Reformation unless theirs was a struggle for religious freedom. Yet no sooner had the battle of the Reformation been won than all the Reformed Churches adopted the very principle which had striven to crush themselves. It is terribly difficult to emanc.i.p.ate ourselves from the influence and ideas of bygone ages, and so it was with the Jewish Christians. They could not bring themselves to adopt missionary work among the Gentiles. They believed indeed intellectually that G.o.d had granted unto the Gentiles repentance unto life, but that belief was not accompanied with any of the enthusiasm which alone lends life and power to mental conceptions. The Holy Ghost therefore, as the Paraclete, the loving Comforter, Exhorter, and Guide of the Church, interposes afresh, and by a new revelation ordains apostles whose great work shall consist in preaching to the Gentile world.

This seems to me one great reason for the prominent place this incident at Antioch holds. The work of Gentile conversion proceeded from Antioch, which may therefore well be regarded as the mother Church of Gentile Christendom; and the apostles of the Gentiles were there solemnly set apart and const.i.tuted. Barnabas and Saul were not previously called apostles. Henceforth this t.i.tle is expressly applied to them,[106] and independent apostolic action is taken by them. But there seems to me another reason why Barnabas and Saul were thus solemnly set apart, notwithstanding all their previous gifts and callings and history. The Holy Ghost wished to lay down at the very beginning of the Gentile Church the law of orderly development, the rule of external ordination, and the necessity for its perpetual observance. And therefore He issued His mandate for their visible separation to the work of evangelisation. All the circ.u.mstances too are typical. The Church was engaged in a season of special devotion when the Holy Ghost spoke. A special blessing was vouchsafed, as before at Pentecost, when the people of G.o.d were specially waiting upon Him. The Church at Antioch as represented by its leading teachers were fasting and praying and ministering to the Lord when the Divine mandate was issued, and then they fasted and prayed again. The ordination of the first apostles to the Gentiles was accompanied by special prayer and by fasting, and the Church took good care afterwards to follow closely this primitive example. The inst.i.tution of the four Ember seasons as times for solemn ordinations is derived from this incident. The Ember seasons are periods for solemn prayer and fasting, not only for those about to be ordained, but also for the whole Church, because she recognises that the whole body of Christ's people are interested most deeply and vitally in the nature and character of the Christian ministry. If the members of that ministry are devoted, earnest, inspired with Divine love, then indeed the work of Christ flourishes in the Church, while if the ministry of G.o.d be careless and unspiritual, the people of G.o.d suffer terrible injury.

And we observe, further, that not only the Church subsequent to the apostolic age followed this example at Antioch, but St. Paul himself followed it and prescribed it to his disciples. He ordained elders in every Church, and that from the beginning. He acted thus on his very first missionary journey, ordaining by the imposition of hands accompanied with prayer and fasting, as we learn from the fourteenth chapter and twenty-third verse. He reminded Timothy of the gift imparted to that youthful evangelist by the imposition of St. Paul's own hands, as well as by those of the presbytery; and yet he does not hesitate to designate the elders of Ephesus and Miletus who were thus ordained by St. Paul as bishops set over G.o.d's flock by the Holy Ghost Himself. St. Paul and the Apostolic Church, in fact, looked behind this visible scene. They realised vividly the truth of Christ's promise about the presence of the Holy Ghost in the Church. They took no miserably low and Erastian views of the sacred ministry, as if it were an office of mere human order and appointment. They viewed it as a supernatural and Divine office, which no mere human power, no matter how exalted, could confer. They realised the human instruments indeed in their true position as nothing but instruments, powerless in themselves, and mighty only through G.o.d, and therefore St. Paul regarded his own ordination of the elders whom he appointed at Derbe, Iconium, Lystra, or Ephesus as a separation by the Holy Ghost to their Divine offices. The Church was, in fact, then instinct with life and spiritual vigour, because it thankfully recognised the present power, the living force and vigour of the third person of the Holy Trinity.

[106] See, for instance, ch. xiv. 4: "Part held with the Jews and part with the apostles"; and again, verse 14: "But when the apostles Barnabas and Paul heard of it." It must be remembered that the term apostle was one used very freely among the Jews to signify the official delegates of the high priest, the Sanhedrin, or even the smallest synagogue. It has, however, gained a sanct.i.ty and special application in the Christian Church which causes a certain amount of mental confusion. At the same time, we must remember that the t.i.tle apostle was continued in the primitive Church after the age of the Twelve. It was applied to their successors, as we learn from the _Didache_, xi.; _Hermas_, Sim.

ix.; 15, 16, 25. Cf. Origen on John iv., and Euseb., _H. E._, i.

12.

II. The apostles having been thus commissioned lost no time. They at once departed upon their great work. And now let us briefly indicate the scope of the first great missionary tour undertaken by St. Paul, and sketch its outline, filling in the details afterwards. According to early tradition the headquarters of the Antiochene Church were in Singon Street, in the southern quarter of Antioch.[107] After earnest and prolonged religious services they left their Christian brethren.

St. Paul's own practice recorded at Ephesus, Miletus, and at Tyre shows us that prayer marked such separation from the Christian brethren, and we know that the same practice was perpetuated in the early Church; Tertullian, for instance, telling us that a brother should not leave a Christian house until he had been commended to G.o.d's keeping. They then crossed the bridge, and proceeded along the northern bank of the Orontes to Seleucia, the port of Antioch, where the ruins still testify to the vastness of the architectural conceptions cherished by the Syrian kings. From Seleucia the apostles sailed to the island of Cyprus, whose peaks they could see eighty miles distant shining bright and clear through the pellucid air.

Various circ.u.mstances would lead them thither. Barnabas was of Cyprus, and he doubtless had many friends there. Cyprus had then an immense Jewish population, as we have already pointed out; and though the apostles were specially designated for work among the Gentiles, they ever made the Jews the starting-point whence to influence the outside world, always used them as the lever whereby to move the stolid ma.s.s of paganism. The apostles showed a wholesome example to all missionaries and to all teachers by this method of action. They addressed the Jews first because they had most in common with them.

And St. Paul deliberately and of set purpose worked on this principle, whether with Jews or Gentiles. He sought out the ideas or the ground common to himself and his hearers, and then, having found the points on which they agreed, he worked out from them. It is the true method of controversy. I have seen the opposite course adopted, and with very disastrous effects. I have seen a method of controversial argument pursued, consisting simply in attacks upon errors without any attempt to follow the apostolic example and discover the truths which both parties held in common, and the result has been the very natural one, that ill-will and bad feeling have been aroused without effecting any changes in conviction. We can easily understand the reason of this, if we consider how the matter would stand with ourselves. If a man comes up to us, and without any attempt to discover our ideas or enter into sympathetic relations with us, makes a very aggressive a.s.sault upon all our particular notions and practices, our backs are at once put up, we are thrown into a defensive mood, our pride is stirred, we resent the tone, the air of the aggressor, and unconsciously determine not to be convinced by him. Controversial preaching of that cla.s.s, hard, unloving, censorious, never does any permanent good, but rather strengthens and confirms the person against whose belief it is directed. Nothing of this kind will ever be found in the wise, courteous teaching of the apostle Paul, whose few recorded speeches to Jews and Gentiles may be commended to the careful study of all teachers at home or abroad as models of mission preaching, being at once prudent and loving, faithful and courageous.

[107] An elaborate plan of ancient Antioch, accompanied with a description of its various parts and references to the authorities for the same, will be found in Lewin's _St. Paul_, vol. i., p. 92.

From Seleucia the apostles itinerated through the whole island unto Paphos, celebrated in cla.s.sical antiquity as the favourite seat of the G.o.ddess Venus, where they came for the first time into contact with a great Roman official, Sergius Paulus, the proconsul of the island.

From Paphos they sailed across to the mainland of Asia Minor, landed at Perga, where John Mark abandoned the work to which he had put his hand. They do not seem to have stayed for long at Perga. They doubtless declared their message at the local synagogue to the Jews and proselytes who a.s.sembled there, for we are not to conclude, because a synagogue is not expressly mentioned as belonging to any special town, that therefore it did not exist. Modern discoveries have shown that Jewish synagogues were found in every considerable town or city of Asia Minor, preparing the way by their pure morality and monotheistic teaching for the fuller and richer truths of Christianity.[108] But St. Paul had fixed his eagle gaze upon Antioch of Pisidia, a town which had been made by Augustus Caesar the great centre of this part of Asia Minor, whence military roads radiated in every direction, lending thereby the a.s.sistance of imperial organisation to the progress of the gospel. Its situation was, in fact, the circ.u.mstance which determined the original foundation of Antioch by the Syrian princes.[109]

[108] Hypaepa, for instance, was a celebrated sanctuary of Diana, between Sardis and Ephesus. Jewish inscriptions have been found there proving that a Jewish synagogue and community existed even in that pagan stronghold: see _Revue Archeologique_ for 1885, vol.

ii., p. 111.

[109] There is a series of plates in Lewin's _Life of St. Paul_, vol. i., pp. 130-36, depicting the site and ruins of Antioch, and showing the roads which connected it with all the leading towns of the neighbourhood, Iconium, Lystra, Derbe. Professor Ramsay, in his _Historical Geography of Asia Minor_, bestows a good deal of attention on Antioch of Pisidia and its position: see pp. 47, 57, 85, 391, 453.

Facility of access, commercial convenience were points at which they chiefly aimed in selecting the sites of the cities they built, and the wisdom of their choice in the case of Antioch in Pisidia was confirmed when Augustus and Tiberius, some few years previous to St. Paul's visit, made Antioch the centre from which diverged the whole system of military roads throughout this portion of Asia Minor. It was a very large city, and its ruins and aqueducts testify to this day concerning the important position it held as the great centre of all the Roman colonies and fortresses which Augustus planted in the year B.C. 6 along the skirts of the Taurus Range to restrain the incursions of the rude mountaineers of Isauria and Pisidia. When persecution compelled the apostles to retire from Antioch they took their way therefore to Iconium, which was some sixty miles south-east of Antioch along one of these military roads of which we have spoken, constructed for the purpose of putting down the brigands which then, as in modern times, const.i.tuted one of the great plagues of Asia Minor.[110] But why did the apostles retire to Iconium? Surely one might say, if the Jews had influence enough at Antioch to stir up the chief men of the city against the missionaries, they would have had influence enough to secure a warrant for their arrest in a neighbouring city. At first sight it seems somewhat difficult to account for the line of travel or flight adopted by the apostles. But a reference to ancient geography throws some light upon the problem. Strabo, a geographer of St. Paul's own day, tells us that Iconium was an independent princ.i.p.ality or tetrarchy, surrounded indeed on all sides by Roman territory, but still enjoying a certain amount of independence. The apostles fled to Iconium when persecution waxed hot because they had a good road thither, and also because at Iconium they were secure from any legal molestation being under a new jurisdiction.[111]

[110] St. Paul, writing in 2nd Corinthians, speaks of himself as at times in perils of robbers. This danger may well have happened to him in the central districts of Asia Minor. There is an interesting story of St. John and the bandits in Eusebius, _H.

E._, iii., 23. The incidents there told took place in Asia Minor.

[111] Iconium was in St. Paul's day the centre of an independent tetrarchy ruled by native princes. See Pliny's _Nat. Hist._, v.

27. The site of Iconium has never been uncertain. It was made the capital of their dominions by the Sultans of the Seldjuk Turks, and continued to occupy that position till the conquest of Constantinople. It is still called Konia, a modification of its original name, and still continues to attract a large population on account of the beauty and convenience of its situation, which gives it the t.i.tle of the Damascus of Asia Minor. According to tradition Sosipatros, one of the seventy disciples, was the bishop of Iconium, and was succeeded by Terentius, another member of the same sacred company; _Acta Sanctorum_, June 20th, p. 67; Ramsay, _Historical Geography of Asia Minor_, p. 332. The latest account of Iconium as it is at present will be found in Sterrett's _Epigraphical Journey in Asia Minor_, printed among the Papers of the American School of Cla.s.sical Studies at Athens, Boston, 1884.

vol. ii., p. 188-225.