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 house709. 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 character710.
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 speech711. 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 language712; 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 distribution713 (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, Stephen714, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas715 a proselyte of Antioch (Acts vi. 5). The Twelve approved of the selection, and after offering prayer they laid hands upon them716, and thus solemnly consecrated them to their office717.
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 Cilicia718 and Roman Asia, as also the Libertini719 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 ordinances720 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 Samaria721, 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 suborned722 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 Lord723, 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 Church724,” and treated of all the great epochs of the national existence,—from Abraham to Joseph,—from Joseph to Moses,—from Moses to David and Solomon725. 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 deeds726 (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 idolatry727; 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 Remphan728 (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 prophets729 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 pride730.” 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 moment731; 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 asunder732 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 Man733 standing734 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 him735 (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 asleep736 (Acts vii. 60).”
THE martyrdom of the great Hellenist, who was conveyed to his grave amidst much lamentation by devout men737 (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 alike738, in the absence or with the connivance of the Roman procurator739, 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 Sanhedrin740, 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 them741 (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 hopes742.” Thither Philip now went down, and entering one of its towns743, 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 well744, 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 Simon745. 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 Great746 (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 John747 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 Jerusalem748.
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 repentance749, 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 Samaritans751 (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 city752, one by Ramleh passed through town and villages; another, better adapted for carriages, through Hebron, and thence through a district comparatively little inhabited753, and exposed to the incursions of southern marauders, whence it was called desert754 (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 Ethiopia755, 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 aloud756, probably in the Septuagint Version757, 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 stayed758, and the two went down to the water759, 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 Ashdod760, and thence evangelizing all the towns761 in his way, and following the coast-line, proceeded to Cæsarea on the Sea762 (Acts viii. 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 consequence763, 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 Juliopolis764 in honour of a visit from him, and made a free city765 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 Archelaus766, as the son of a Pharisee (Acts xxiii. 6), he was circumcised on the eighth day (Phil. iii. 5), and received the name of Saul767. But from his earliest years he probably had two names, “Saul the name of his Hebrew home, Paul768 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 Roman769.
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 tents770, 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 version771 of the Old Testament, he was removed, probably between the age of 10 and 15, to Jerusalem772, where he was brought up at the feet of Gamaliel773, 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 fathers774 (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, allegories775, and the opinions of the learned; as also the facility of quick and apt quotation; while the study of Greek authors776 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-priest777 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 Jordan778, 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 day779 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 city780 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 understand781 (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 goad782 (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 voice783, 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 “Straight784” 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 him785.
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 Arabia786, either the region which bordered on Syria and Mesopotamia and included Damascus itself787, 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 communion788 with Him who had called him to be an Apostle, before he entered upon his active labours.