Afterthe Four Gospels, there is in the New Testament a book called "The Acts of the Apostles," which gives us an account of the principal acts, or doings, of some of the Apostles, after the Lord was taken from them. This Book of Acts was written by St. Luke, who also wrote one of the Four Gospels; and it is the only Scriptural account we have of what the Apostles said and did, though we gather a few more particulars from the Epistles, or letters written by the Apostles themselves, to the brethren in different places.
The Book of Acts furnishes us with much that has been said of the Ascension, or "going up into heaven," of Jesus Christ. We have already heard that the Apostles returned to Jerusalem with "joy," which might seem strange when one they so dearly loved had just been taken from them. But they had indeed cause for joy: they had seen their Lord suffer and die, to purchase pardon for sinners; they had seen Him come to life again, thus showing that He had indeed made a sufficient atonement for all: and now they had beheld Him received up into heaven, proving that, for His sake, all His true disciples might follow Him: "where I am, there shall ye be also." Great therefore was their joy, and they showed it in the most fitting manner, by being "continually in the temple, praising and blessing God."
The first thing we have an account of after their return from Mount Olivet to Jerusalem is, that, "when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew (called also Nathanael), and Matthew, James the son of Alphæus (known to us as the Less), and Simon Zelotes, and Judas (or Jude) the brother of James." The word "Zelotes" means full of zeal, or eagerness; and this Simon was probably so called, because he was eager in doing the work of God. St. Matthew speaks of him as "Simon the Canaanite"; and it is supposedthat he was a native of the city of Cana, in Galilee. Here we find the eleven Apostles all together: and they "continued with one accord in prayer and supplication, with the women, and with Mary the mother of Jesus, and with his brethren": waiting for the promised outpouring of the Holy Spirit.
During this time, Peter proposed, that from amongst the disciples who had accompanied them all the time that the Lord Jesus went in and out among them, they should choose one to take the place of Judas Iscariot, and be with them a witness of the Resurrection of Christ; thus making the number of the Apostles twelve, as it had been at first, by the Lord's appointment. Peter's suggestion was at once followed. "And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias," both of whom appeared to be in every way fit for the office they were to fill; and then, not trusting in their own judgment, "they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles."
The mode of deciding doubtful matters by lot had been appointed by the Law of Moses; and was, at the time we are speaking of, a solemn way of seeking the Will of God, who directed the lot as He saw fit.
Matthias, now chosen to be an Apostle, was probably one of the seventy, whom our Lord during His life sent out by twos to teach the people, and work miracles, in order to prepare the way for Him. It is believed that Matthias first went about teaching in Judæa, and that he afterwards travelled eastward, where he met with cruel treatment from the barbarous nations of Asia. With great labour and suffering, he did convert many of the heathens to Christianity; but at last he was put to death for the sake of Jesus. But these things did not, of course, happen until many years after Matthias was chosen to fill up the number of the Apostles.
Jesus had remained on earth for forty days from the day of His resurrection; and during that time He showed himself at different times to His disciples. The day on which He rose from the grave we call "Easter Day," from an old word, meaning "to rise." The Apostles kept a feast every year afterwards on thatday, in memory of this glorious event; and our Church teaches us also to observe Easter as a season of especial joy.
In consequence of Christ having risen on the First Day of the week, the disciples, and all Christians since their time, have observed that day as a day of holy rest, and called it the Lord's Day: this is Sunday, which amongst us is dedicated to the special service of God, instead of the Seventh Day, or Jews' Sabbath, our Saturday.
Forty days after Easter Day, Jesus went up, or "ascended," into heaven; and our Church keeps that day holy, and calls it "The Ascension Day," because "ascension" means going up.
For ten days after the Ascension, the disciples, who had seen their Lord ascend, remained quietly at Jerusalem, praising God for all that had been done, and praying continually both in private and in public. Another great feast of the Jews was now drawing near: this feast is spoken of under different names in the Old Testament, and we must now say something about it.
In the Law of Moses, the Jews were, as has already been said, commanded to offer up a sheaf of corn on the day after the Sabbath which followed the Feast of the Passover; that is, on the first day of the week, after the Passover week. This sheaf was offered up as a thank-offering at the beginning of harvest, for they began to cut the barley (the first corn crop) immediately after the Passover.
Seven weeks after this beginning of harvest, the Jews were to keep one of the three great feasts, ordained by the Mosaical, or Levitical Law. This great feast was called "The Feast of Weeks," because it was observed seven weeks after that of the Passover: seven weeks were called "a week of weeks," because seven days make a week, and there were seven times seven days in the Feast of Weeks. It was also called "The Day of First Fruits," because it was then the time to begin to gather in the other crops and productions of the ground; and in thankfulness for all these fruits of the earth, a new meat offering was offered unto the Lord.
The Jewish Rabbis also called this great feast, "The Day of the Giving of the Law," because the Law was given by God to Moses on Mount Sinai, fifty days after the Children of Israel ate the first Passover in Egypt; and this feast, as we have said, was kept on the fiftieth day after the Feast of the Passover. In the NewTestament this feast day is called "The Day of Pentecost": because in Greek, "Pentecost" means fiftieth, and as we have said, the Jews were to number fifty days from the morrow after the Passover Sabbath, and then to keep this great feast.
As Jesus rose on the morrow after the Passover Sabbath, our Easter Day (or Easter Sunday), the fiftieth day, would again be on the first day of the week, Sunday with us: seven weeks or fifty days from the blessed day on which our Lord rose from the grave, and ten days after His Ascension.
This Day of Pentecost, distinguished already as a day of rejoicing and thanksgiving for many blessings, temporal and spiritual, and called "The Feast of Weeks," "of First Fruits," and of "The Giving of the Law," was now chosen by God as the day on which the promised gift of the Holy Spirit was to be poured out upon the Apostles, to their great spiritual benefit, as well as to that of all who were to look to their teaching, for the knowledge of what Jesus Christ has done for sinners.
We read in the Book of Acts, "And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them." Fire was looked upon by the Jews as a sign of the presence of God. And those upon whom these tongues of fire descended, were at once "filled with the Holy Ghost": a visible and miraculous sign immediately followed, for they "began to speak with other tongues," that is, in strange and foreign languages, which they had never learnt, "as the Spirit gave them utterance."
Thus were accomplished the promises of Jesus, to send the Comforter upon His Apostles, and that they should be baptized with the Holy Ghost.
The power of speaking strange languages was a most valuable gift, enabling the Apostles to obey the command "to teach all nations," which they could not have done had they not been able to make themselves understood by all men.
One miracle had, as a punishment, confounded the language of men, so that they ceased to have intercourse with each other: now another miracle mercifully removed this barrier, so that all nations might hear from the Apostles the glad tidings of salvation—the Gospel of our Lord Jesus Christ.
At the time when the Holy Ghost descended so miraculously upon the Apostles, "there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven." By "devout men," is meant worshippers of the one true God: these were mostly Jews, either from having been born so, or from having turned from idolatry to follow the religion of the Jews. These Jews were scattered over the face of the world; and wherever they went, they endeavoured to make proselytes: the Feast of the Passover would naturally bring numbers of them to Jerusalem, to add to those who dwelt in the city. "Now when this," that had happened to the Apostles, "was noised abroad, the multitude came together, and were confounded (or astonished beyond measure), because that every man heard them speak in his own language. And they were all amazed, and marvelled, saying one to another, Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, (or Persians), and the dwellers in Mesopotamia, and in Judæa, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God."
Most of the countries here mentioned are parts of what we call Asia: but in the New Testament, when Asia is spoken of, it seems to mean only the parts about Lydia; that part of Asia, in short, known to us as Asia Minor, which borders on the Archipelago, or Ægean Sea. Libya, as well as Egypt, was a part of Africa. One of the kings of Egypt, Ptolemy Lagus, the father of that Ptolemy who employed seventy-two learned men to translate the Hebrew Scriptures into Greek, did place a good many captive Jews in Cyrene, and other parts of Libya. The descendants of these people, and the proselytes they had made, were amongst the number of Jews gathered together to the city of Jerusalem at this time.
Whenthe multitude of Jews from all parts of the earth, heard twelve poor ignorant men of Galilee, able to speak easily inmany different languages, which they had most probably never even heard spoken before, "they were all amazed, and were in doubt, saying one to another, What meaneth this?" The great truths of the Gospel thus proclaimed, must indeed have startled them, for they could not but perceive that God was with these men in a very remarkable manner. Some of them, unwilling to believe the words spoken by the Apostles, tried to make out that they had been drinking so much wine, that they did not know what they were talking about, and ought not, therefore, to be listened to. "Others mocking said, These men are full of new wine,"—as if being drunk, could make any man speak a real language, of which, in his sober moments, he knew nothing.
It was of the greatest importance that all men should clearly understand that the Apostles were really and truly the messengers of God, and that the Holy Spirit had been wonderfully given to them, to enable them to teach all nations: and therefore, when the accusation of being drunk was brought against them, they stood up, and Peter, no longer timid and fearful as to what man might do to him, lifted up his voice, and spake boldly to the assembled multitude. It is most probable that all this took place in some part of the temple.
Peter began by declaring to the people, that he and his fellows were not drunk, reminding them that it was only the third hour of the day. The third hour, nine o'clock in the morning with us, was the time appointed for service in the temple, and the pious and devout Jews did not eat nor drinkanythingbefore they attended it. Then Peter told his hearers, that what they had now seen, was only the fulfilment of the prophecies, that the Lord would pour out His Spirit upon all flesh. Then he went on, and spake to them of many solemn things, and of the death and resurrection of Jesus of Nazareth; and how David, whom all the Jews acknowledged to be a prophet, had declared beforehand those things which had happened unto Jesus. Peter also told the people, that "this Jesus, being by the right hand of God exalted" into heaven, "and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear": and he ended his discourse with these plain and fearless words, "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ."
These words seem to have had a great effect on the people,for "when they heard this, they were pricked in their heart," that is, their consciences told them that they had greatly sinned in putting Jesus to death; and now, feeling their need of help and guidance, they "said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do?" The answer was ready: "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you and to your children, to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation,"—that is, separate yourselves from the unbelieving and sinful multitude, and so save yourselves from the wrath of God, which will rest upon all impenitent sinners.
The success of Peter's words, proving the reality of the power given to them by the Holy Spirit, must have been a great encouragement to the Apostles to continue their labours, in humble confidence that the same help would be ever with them. We read, "Then they that gladly received his word were baptized: and the same day there were added unto them," to the company of disciples, "about three thousand souls"—a large number. Nor was it a momentary feeling that actuated them, for we read, "And they continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers"; that is, they continued to listen to the blessed truths taught by the Apostles of the forgiveness of sins for Jesus Christ's sake, partaking with them of the Lord's Supper in remembrance of His death, and joining in earnest prayer for grace, to enable them to serve God acceptably. "And fear came upon every soul: and many wonders and signs were done by the Apostles." Those who saw such miracles performed, were more and more convinced that the Apostles were the messengers of God; and they would naturally fear to offend the Almighty God, Whose power was thus shown, and of Whose goodness the Apostles spake.
"And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved." Thosewho now became Christians, devoted themselves and all their possessions to the service of God: content with food for the supply of their daily wants, their whole object was to do the work of God with "singleness of heart"; that is, with a heart wholly filled with love towards Him, and to their fellow creatures for His sake,—a heart whose single purpose it was to do the Will of God. No wonder that those who acted in such a manner, found favour with all the people, and that their example was followed, so that many were daily added to the Church, or body of believers in Jesus Christ.
We read just now, that those who believed had all things common, and sold their possessions so as to make one common fund, out of which the daily wants of each were supplied. Thus those who had goods and riches gave them up; and those who had none were supplied out of their abundance.
This giving up of all private property by the rich, so that the poor believers might be supported, was necessary at that time: for the poorer class of people on becoming Christians, would get neither employment nor help from their Jewish brethren; nor would they receive any part of those sacrifices offered in the temple, which were devoted to the relief of the poor. But however desirable this arrangement was then, it was notcommanded; it was a sacrifice made willingly by the rich, for the benefit of the poorer brethren. In these days, to have everything in common would be impossible; but though we are not called upon to do this, wearecalled upon andcommandedto help others; and to deny ourselves, and sacrifice our own wishes, that we may be able to do good to our fellow creatures; and thus show our love for Jesus, Who says, "If any man seeth his brother have need and shutteth up his compassion from him, how dwelleth the love of God in him?" And again, "To do good and to distribute forget not, for with such sacrifices God is well pleased." Many other passages of Scripture teach us the same lesson, and it is summed up as it were in the command, "Do unto all men as ye would they should do unto you."
The next act we hear of as done by the Apostles is, that "Peter and John went up together into the temple, at the hour of prayer, being the ninth hour." There were three fixed times for public prayer in the temple: the third hour (or 9 o'clock in the morning), when the morning sacrifices were offered; the sixth hour, that is, 12 o'clock or noon; and the ninth hour,3 o'clock in the afternoon, when the evening sacrifices were offered. The gates of the temple were the favourite resorts of cripples, who caused themselves to be carried to them, that they might beg for money from those who were continually passing and re-passing. Peter and John, going up to prayer in the middle of the day, saw a poor man who had been lame ever since he was born, and "whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple." When this man begged of the Apostles they said unto him, "Look on us." The man readily gave heed unto them, and did as they told him, "expecting to receive something of them"; and so he did, though not of the kind he expected. "Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength. And he, leaping up, stood, and walked, and entered with them into the temple, walking, and leaping, and praising God." When the people saw this man, whom they had long known as a helpless cripple, "walking, and praising God," they were naturally full of wonder and amazement. "And as the lame man which was healed held Peter and John, all the people ran together unto them, in the porch that is called Solomon's, greatly wondering."
This porch was, you must remember, a sort of colonnade or piazza, built over the same spot on which that built by Solomon in the first temple, had stood. When Peter saw such a number of people assembled, he spake to them, and said, "Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?" And then he told them, that this cripple was made whole, because he had faith in Jesus Christ, who was truly the Son of God the promised Messiah, though they had refused to believe in Him, and had forced Pilate to crucify Him. But that, although they had preferred a murderer, and had killed Him Who was the Prince of Life, God had raised Him from the dead; as all the Apostles could bear witness, and that in His name and by His power alone, was this miracle worked. Peter then went on to say, that they did not know what they were about when they persecuted Jesus even unto death; and that if now, they would repent, and believe all that the Apostles couldtell them of Jesus Christ, their sins should be "blotted out." And he reminded them, that Moses, and all the prophets since his time, had spoken of the coming of Christ; and that to them, as the descendants of the Children of Israel with whom the first covenant was made, God had now sent His son Jesus Christ, to bless them, in turning away every one from his iniquities. Peter and John were not long left to preach undisturbed to the people: for "as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide." The captain of the temple was one of the Priests, who directed and looked after all the guards and watches of the Priests and Levites, who were appointed to keep the temple from being in any way profaned. Before the death of Jesus, the Scribes and Pharisees were His chief enemies; but now that His disciples declared and taught that He had risen from the dead, the Sadducees became the most violent opposers of the Apostles, who taught the doctrine of the Resurrection.
Althoughthe Priests and the Sadducees did for the time put a stop to Peter's discourse, they could not undo the effect which it produced; for we read, "Howbeit many of them which heard the word believed; and the number of the men was about five thousand."
The next day Peter and John were taken before the Sanhedrim, where Annas, the High Priest, and Caiaphas, with many others, were assembled. "And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?" Peter, filled with the Holy Ghost, immediately told the members of the Council, that the lame man was healed solely and entirely by the name or power of the very Jesus of Nazareth, Whom they had crucified, Whom God had raised again from the dead. And further he told them, that Jesus, Whom they had rejected, was the corner stone as it were, the foundation of Christ's Church; and that none who would not believe in Himcould be saved; saying also, "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
The boldness of the Apostles in thus speaking, greatly astonished their hearers; especially as they "perceived that they were unlearned and ignorant men." Unlearned and ignorant according to the ideas of the world, but full of the best knowledge and wisdom; for by the Holy Spirit, they had been taught those things which make men wise unto salvation. All the learning in the world, although very useful and desirable, will be of no value in the day of death; but the wisdom which is from above, will then prove an inestimable treasure. Many who are ignorant of everything but what the Bible teaches them, will then be found moretruly wise, than those who have spent their lives in acquiring knowledge, without searching the Scriptures.
The Priests and elders might well marvel; they knew the Apostles to be unlearned fishermen, and they despised them as being Galileans; "and they took knowledge of them, that they had been with Jesus. And beholding the man which was healed standing with them, they could say nothing against it." They saw that Peter and John were two of those who had always followed Jesus whilst He was on earth, and now it was certain that they had worked a great miracle: they could not deny this, for there, by the side of the two Apostles, stood the very man whom they had healed: a man well known to all at Jerusalem, as having never been able to stand upon his feet since he was born. The Priests and elders could not say the man wasnothealed; and therefore, as they were determinednotto acknowledge the power of Jesus, they were in difficulty as to what they could do to the Apostles. "But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What shall we do to these men? for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem; and we cannot deny it. But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name."
It is sad to hear of rulers who were only anxious to prevent the people from believing in the truth! How truly did they bring upon themselves the sentence pronounced by our Lord, when he said, "Woe unto you lawyers, for ye have taken awaythe key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered."
Having made up their minds what to do, the members of the Council sent again for the Apostles: "And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard." The Jews, who professed to obey the Law given to Moses by God, could not possibly say that it was right to obey man rather than God; and the sudden and complete cure of this man, who was above forty years old, had given such a proof that the Apostles acted under the immediate direction of the Almighty, that the Priests knew not what to say or do.
"So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. And being let go, they went to their own company, and reported all that the Chief Priests and elders had said unto them." And when they heard that, they lifted up their voice to God, and praised Him Who had done such great things, and had accomplished every word that David and the prophets had spoken concerning the Messiah, the holy child Jesus, against whom "both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done."
And then the disciples prayed the Lord to grant them grace to speak the truth boldly, undismayed by the fear of man; and to continue those signs and wonders, which proved them to be acting by his special direction.
They were comforted and encouraged by an immediate answer to their prayers: for "when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And with great power gave the Apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all." They had well and fearlessly used the grace already given to them, and therefore the Lord increased the gift, and strengthened them still further for their work.
"And the multitude of them that believed were of one heartand of one soul": united together in perfect love and harmony; believing the same truths, and having the same object in all they did; namely, that of bringing all men to serve and obey the Lord. Even as to worldly matters, as we have said, the same unity or oneness of feeling prevailed, "neither said any of them that ought of the things which he possessed was his own; but they had all things common. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the Apostles' feet: and distribution was made unto every man according as he had need."
At this time the Church of Christ, that is, the company of believers, was joined by a man who afterwards took a great share in the work of the Apostles: we read, "And Joses, who by the Apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the Apostles' feet." This Joses had either been born in the isle of Cyprus, which lies in the eastern part of the Mediterranean Sea, or he had lived there so long, that it was quite like his native country. As a Levite, he could never at any time have had any inheritance of land in Judæa; but of course a Levite mightbuyland in foreign countries, or even in Judæa itself, particularly now, when the distinction into tribes was almost lost. Joses had land probably in Cyprus, and being convinced that Jesus was the Messiah, he determined to join the company of believers, and devote his future life to the service of God and man, by preaching the Gospel to others. He therefore gave up all that he possessed, and was henceforth content to receive merely what was necessary for his food and raiment, like the poorest disciple. His joining them, was a great comfort and encouragement to the Apostles in their work, and they therefore surnamed him Barnabas, which means the Son of Consolation. By the name of Barnabas, he is always spoken of in Scripture.
Soon after Barnabas had joined the Apostles, a fearful punishment fell upon a man named Ananias, and his wife Sapphira, who also sold some land, and then brought part of the money they had received for it, pretending that they had brought the whole. When Ananias laid "a certain part at the Apostles' feet," heacteda lie, though he did not speak one; and for the lie in his heart, Peter reproved him, reminding him that he wasnot obliged to sell his land, and that after he had sold it, he could have done as he pleased with the money; but that to pretend he had brought the whole price, when he had only given a part, was a grievous sin; for, said Peter, "thou hast not lied unto man, but unto God." Immediately the wrath of God was shown in an awful manner. "Ananias, hearing these words, fell down and gave up the ghost: and the young men arose, wound him up" in grave clothes, "and carried him out, and buried him," "and great fear came upon all them that heard these things." We must observe also, that Ananias showed a great want of faith: had he believed that the Apostles were really filled with the Holy Ghost, he could not have expected to hide the truth from them: in lying to the Apostles he had lied unto God; but in fact all liesarea sin against God.
About three hours after the burial of Ananias, his wife Sapphira, not knowing as yet what was done, came in. What she said we are not told; but we read, "And Peter answered unto her, Tell me whether ye sold the land for so much?" Her answer was a lie, for "she said, Yea, for so much;" not, however, stating howmuch morethey had received for the land. "Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things." Well might fear come upon all who heard of these two, struck dead in their sin! Let us also fear, lest we likewise fall into the same condemnation; for though liars may not now be struck dead with the lie on their lips, we know that the Devil is the father of lies, and that "all liars shall have their part in the lake which burneth with fire and brimstone, prepared for the Devil and his angels." When we read such awful words, let us remember that we may be guilty in the sight of God, without telling a direct falsehood. All deceit and hypocrisy; holding our tongues when we ought to speak the truth; and tellingpartof the truth; are as displeasing in the sight of God as direct lies. We must speak and do the truth from our hearts; never attempting in any way to deceive others, or even to allow them to believe what we know is not true.
The Apostles, in spite of the threats of the Sanhedrim, continued to preach to the people in Solomon's porch, doing many signs and wonders among the people, who "magnified," or thought much of them; "and of the rest durst no man join himself to them." After such a warning as that given in the case of Ananias and Sapphira, no one who was not really and truly willing to devote himself entirely to the service of God, would dare to pretend to do so.
TheApostles continued to teach the people, "and believers were the more added to the Lord, multitudes both of men and women. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one."
The Priests and elders were much displeased at the Apostles having such influence over the people, who, witnessing the miracles worked by them in the name of Jesus, naturally believed in them, and in Him whose servants they were.
"Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, and laid their hands on the apostles, and put them in the common prison." In the morning the High Priest called the Council together, "and sent to the prison to have them brought" up for trial. But the officers sent, returned, "saying, The prison truly found we shut with all safety, and the keepers standing without before the doors; but when we had opened, we found no man within." And so indeed it was; for after the Apostles were shut up in prison, "the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. And when they heard that, they entered into the temple early in the morning, and taught." Thus, whilst the keepers did not even know that their prisoners were gone, they were fearlessly preaching the Gospel in the temple, in obedience to the Lord's command.
When the members of the Council heard that the Apostles were no longer in the prison, they could not help feeling that a miracle had been worked for their deliverance; and they dreaded the consequence of this fresh proof that the Lord was with them. Greatly perplexed, the High Priest, and the captain of the temple, and the Chief Priests, debated amongst themselves, and "doubted of them whereunto this would grow." Whilst the Priests and elders were thus considering the matter, "came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people."
This proof of the determination of the Apostles to obey God rather than man, without fear of the consequences, must have added to the perplexity of the Council, and increased their difficulty as to how they should deal with these men, whom the people loved, and were ready to defend against all who should attempt to hurt them. Wishing again to speak to the Apostles, they gave orders accordingly. "Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned." Nor was there any occasion to use violence, for the Apostles had no idea of resisting: they were ready to bear witness to the Lord Jesus before the Council, as well as in every other place. "And when they had brought them, they set them before the council: and the high priest asked them, saying, Did not we straitly command you, that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us,"—that is, to make the people treat them as if they were guilty of murder, for having put Jesus to death. Peter and the other Apostles repeated their declaration, that they must obey God rather than men; and then they plainly told the Priests and elders that they had indeed killed Jesus Christ, the Messiah; and that the God of Israel had raised Him from the dead, to be the Saviour of all who would believe and repent: and they further said, that God had appointed them to bear witness of all things which Jesus had said and done; and that the Holy Ghost, by whose help they worked miracles, was also a witness to the truth of all that they taught to the people. "When they heard that, they were cut to the heart"; but it was not a right sort of grief; for, instead of believing the Apostles' words, and so turning tothe Lord, they "took counsel to slay them," that they might no longer preach the Gospel of Jesus Christ.
One of the members of the Sanhedrim was a Pharisee, named Gamaliel, a very learned man, much looked up to by all the Jews for his great wisdom. This man stood up, and having commanded the Apostles to be taken away for a short time, he spake to the other members of the Council, "and said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men." Then he reminded them, that on two former occasions, when false teachers had for a time led many of the people even to rebel against their rulers, it had ended in the false teachers being slain, and their followers dispersed, so that no evil consequences had arisen. He therefore advised that the Apostles should be left alone; "for," said he, "if this counsel or this work be of men" (an invention of men only), "it will come to nought: but if it be God, ye cannot overthrow it; lest haply ye be found even to fight against God." Gamaliel evidently began to think that what the Apostles said might be true, and that therefore, in persecuting them, the Jews might be fighting against God. To fight against God is to resist His will, to try to prevent what He wills from being done. This is folly as well as sin; for the Will of God must be done, and we "cannot overthrow it." Let us try to bring our Wills into subjection and agreement with the Will of God: where His Will contradicts our hopes and wishes, let us yield at once, and pray that we may at all times be able to say from our hearts, "Father, not my Will, but Thine be done." Those who through life resist, and fight against the Will of God, will be forced at last to submit to it, to their eternal misery.
The other members of the Council agreed to follow the advice of Gamaliel; but they did not do so without making another attempt to frighten the Apostles from continuing their work. "And when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go." These commands had, of course, no more effect upon the Apostles than the former threats. "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name." They felt it an honour to suffer for the sake of Him, Who had suffered so much for them, and were only strengthened in their determination to show their love, by faithfully doing the work which their beloved Masterhad given them to do. "And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ."
We have seen that the Believers, or Disciples, forming the Church of Christ, had at this time all things in common; and, as their numbers increased, it became impossible for the Apostles to divide the money to every person according to their need, without neglecting the more important work of preaching the Gospel to every creature. They had not time to do both things properly. We read: "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." We must remember that "Grecians" were not the inhabitants of Greece, as the word might seem to signify. The Hebrews here spoken of were of course Jews, natives of Judæa, now become believers in Christ, or Christians. But, as has been already said, there were Jews established in all lands, who had been born, and always lived, there. Numbers of these had also become Christians, and had now joined the Apostles' company at Jerusalem. These persons were called "Grecians," "Hellenists," or "Hellenistic Jews," because in the countries to which they belonged the Grecian language was spoken. These "Grecians," living amongst foreigners, had lost all knowledge of the Hebrew language, in which the Old Testament was originally written; so that they made use of the Greek translation of the Scriptures.Hebrews, then, were Jews of Judæa, who had become Christians;Grecianswere Jews born in foreign lands, who had become Christians. The natives of Greece were called Greeks.
It seems that the Grecians thought their poor were not so well attended to as those of the Hebrews, and so they were dissatisfied, and a murmuring arose. The Apostles considered amongst themselves how to remedy this matter; then, calling the multitude of the disciples together, they explained that it was not reasonable to expect them to leave their special work of teaching, to attend to worldly matters; and they said, "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude." Such a wise and sensible arrangement could not fail to meet with approval; and it was immediately put inexecution. Of the seven men thus chosen (called by us Deacons), there are only two, of whose particular acts we read in Scripture. These are, a man named Philip, and Stephen, of whom it is especially said, that he was "a man full of faith and of the Holy Ghost." These men, chosen from amongst themselves by the "multitude of disciples," were then "set before the Apostles," who approved of the choice; "and when they had prayed" for a blessing upon the step now taken, "they laid their hands on them," thus consecrating, or solemnly appointing, the Deacons to their work, and passing on to them by this significant action some of their own power and authority; for, although these seven men were to take care of the poor, and see that the common funds were properly distributed, they were also to help in preaching, and even to baptize those whom they should convert.
Theword"deacon" is not in the Book of Acts; but in the Epistles, Deacons are spoken of as persons appointed to help the Apostles, and serve under them. In the Church now, when a young man is first admitted to be what is called a clergyman, he is said to be a deacon: afterwards he becomes a priest; but every man must be a deaconbeforehe can be a priest. The new arrangement now made as to deacons, appears to have answered well, for we read that "the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith,"—that is, they came to believe the things spoken by the Apostles, and to acknowledge Jesus to be the Messiah; and then they were obedient, anddidthose things which the Gospel required.
Faith must always produce obedience. If it does not, it is not true faith, acceptable to God; nor will it avail us anything. Let us ever remember, that faith is a root from which must spring all manner of good works, the fruits of faith. If it does not produce these fruits, it is of no more value than the root of an apple-tree, when the tree bears no apples.
"AndStephen," (the Deacon,) "full of faith and power, did great wonders and miracles among the people." His success among the people stirred up enemies against him.
Every considerable synagogue among the Jews, had an academy or school belonging to it, where young persons were instructed by the Rabbis: and it would seem that Stephen visited different synagogues, and tried to convince the Jews that Jesus was the Christ. "Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians (Jews from parts of Africa), and of them of Cilicia and of (other parts of) Asia, disputing with Stephen," and trying to contradict him; but as Stephen spake as the Holy Spirit guided him, "they were not able to resist the wisdom and the spirit by which he spake." When these Rabbis found that they could bring no proofs against the truth of what Stephen taught, "they suborned (or bribed) men, which said, We have heard him speak blasphemous words against Moses, and against God"—an accusation as false as the similar one brought against our blessed Lord Himself. By this false charge, the people and the elders and the scribes were stirred up against Stephen, and they "came upon him, and caught him, and brought him to the council." Stephen now stood before the Sanhedrim, and the Rabbis "set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us." Stephen had, no doubt, taught that the ceremonial part of the law, given to keep the people in mind of the promised Messiah, need no longer be observed, since the Messiahhadcome in the person of Jesus of Nazareth. Probably, too, he had warned the Jews, that the temple, and even Jerusalem itself, would shortly be destroyed, because the inhabitants refused to acknowledge Jesus to be the Messiah. We have seen before, how easy it is to give to true and good words a false and bad meaning, if people are wickedly bent upon doing so. The Lord God Almighty now seems to have given a remarkable sign, that this man now accused of blasphemy, a sin directly against GodHimself, was, on the contrary, one of His favoured servants, and under His peculiar care and protection: for we read that, "all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel." To compare in this way the face of a man to that of an angel, was a Jewish way of saying, that there was something more than commonly pleasing and majestic in the countenance of such a man; and most likely the Lord now gave to Stephen's face, some particularly bright and holy look, so as to fill all who beheld it with surprise. The false witnesses, having made their accusation, "Then said the high priest, Are these things so?" Instead of answering as to the accusations of blasphemy, Stephen endeavoured to show his hearers how mistaken they were in their ideas of the Messiah; and how differently they would act, if they would consider all that had been told to Abraham and the rest of their forefathers, by God Himself. To this end, Stephen reminded them of how God had called Abraham out of his own land to be the father of the Children of Israel, giving him many precious promises, and establishing with him and his seed the Covenant of Circumcision in token of their being His peculiar people. Then Stephen spake of Isaac and of Jacob, and of the twelve patriarchs; and of how Joseph had been sold into Egypt, and was in time followed by his Father and Brothers and their descendants; who remained in Egypt four hundred years, according to what the Lord had told Abraham. Then Stephen spake of the cruel treatment endured by the Children of Israel; and how, in His own appointed time, God had wonderfully preserved the infant Moses to be the deliverer of His chosen people. He reminded them of the unwillingness of the Hebrews to listen to Moses, although appointed by God for this very purpose; and then he said, "This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years."
All these things were well known to the Jews, who held Moses in great reverence: and Stephen now reminds them, that it was this very Moses himself who prophesied concerning the expected Messiah, "A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear." Then proceeding with his history, Stephen shortly noticed the giving ofthe Law; the idolatry and other sins of the Children of Israel, which caused them to wander for forty years in the wilderness, and caused the Almighty even then to warn them of a future punishment for forsaking Him, "I will carry you away beyond Babylon." Stephen then spake of "the tabernacle of witness," set up in the wilderness by the command of God, as a sign or token of the Covenant made between Him and His people. This tabernacle, he reminded them, had been brought by their fathers under the leading of Joshua, (for the word Jesus here used means Joshua,) into that land which had hitherto been "the possession of the Gentiles"; and that, about four hundred years after, David, "who found favour before God," "desired to find," or build, a more suitable tabernacle for the God of Jacob. "But Solomon built Him an house."
Having thus mentioned the temple, Stephen took occasion to remind them, that though it had pleased the Lord to manifest His glory in the temple, and promise in a certain way to be present there, yet "the Most High dwelleth not in temples made with hands; as saith the prophet (Isaiah), Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?" Stephen spake with proper respect of the temple, whilst he tried to show the Jews that they now thought toomuchof the temple, which was only a building set up in honour of the Lord God Almighty; and toolittleof Him, in Whose honour and for Whose worship it had been set up.
It seems probable that when Stephen spake of the temple, the Council interrupted him, and showed their determination not to listen to his teaching: for he now changed his tone entirely, and severely reproached them, saying, "Ye stiffnecked (or obstinate) and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One (the Messiah); of whom ye have been now the betrayers and murderers." Stephen also charged them with not having kept the Law which was given to them by God Himself, through the disposition or ministry of angels; in that they had not received Jesus, Who was theobjectof that law. This plain speaking made the members of the Council, and all who were present, quite furious against Stephen. "When they heard these things, they were cut to theheart, and they gnashed on him with their teeth." Their rage had no effect on Stephen: supported by the Holy Spirit, by whose inspiration he had spoken, he had no fear of death: all his hope and trust were in heaven. Stephen was destined to be the first martyr; and now to strengthen his faith, and the faith of those who were still to remain and do their work on earth, it pleased the Lord to show to Stephen a glorious vision, as a proof that their crucified Master was really, as He had said, at the right hand of God in Heaven; and that having done everything exactly as He had predicted, He would most assuredly also fulfil the gracious promise, to "be with them alway even unto the end." Stephen, as we read, "being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God." These words, so full of comfort and encouragement to his fellow labourers, raised the fury of the unbelieving Jews to the highest pitch: "Then they cried out with a loud voice, and stopped their ears," that they might hear no more of what they considered blasphemy. Nor was this all; without waiting for a trial, they at once "ran upon him with one accord, and cast him out of the city, and stoned him." "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge." Like his blessed Master, he prayed for them that did the wrong—setting us an example that we should forgive injuries, and pray for them which despitefully use us and persecute us. When Stephen "had said this, he fell asleep." The death of a faithful follower of Christ is but a sleep, from which he will awaken in the presence of the Lord. Thus died the first martyr; "and devout men," that is, true believers, "carried Stephen to his burial, and made great lamentation over him"; as well they might, when they thought of their own loss.
In reading this history, let us remember that this same Jesus, Whom Stephen saw at the right hand of God, still liveth there, to make intercession for us.
When Stephen was stoned, "the witnesses laid down their clothes at a young man's feet, whose name was Saul."
Those persons, upon whose witness or testimony any man was executed, were, by the law, required to cast the first stone; thus, as it were, taking upon themselves the guilt of murder, if theyhad becomefalsewitness. The witnesses who had accused Stephen of blasphemy, prepared to do their part by taking off their long upper robes, so as to have freer use of their arms: the garments thus taken off, were placed under the charge of some one who had also been active in getting the victim condemned.
Saul was a young man, neither poor nor ignorant: he was a Jew, born at Tarsus, a city in Cilicia; and under the care of Gamaliel, (who had advised that the Apostles should be let alone,) he had been strictly brought up as a Pharisee, and was filled with an intense hatred of all who believed in Jesus. He "was consenting unto the death of Stephen," anxious for it. Nor was he satisfied with one victim: for he took an active part in "the great persecution of the church," which arose in Jerusalem at this time. The violent behaviour of the Jews, scattered abroad throughout the regions of Judæa and Samaria, "all the disciples except the Apostles." How it happened, that the Apostles were allowed to remain in peace at Jerusalem, we do not know; but it was needful that they should for the present remain there, to direct and govern the affairs of the Church, and bring more believers into it; and therefore the Lord protected them in Jerusalem, that the Gospel might first be fully preached to the Jews, as had been appointed.
Mean time, by driving so many disciples out of Jerusalem, the Jewish rulers did the very thing they wished to prevent: for wherever these disciples went, they did not cease to speak of the Messiah; thus spreading the knowledge of the Gospel over the country, and bringing many believers into the Church.
Saul mean time was active against the truth: hunting out believers in their own houses, that they might be punished: "he made havoc of the church, entering into every house, and haling men and women committed them to prison."
Thedeacon Philip, having left Jerusalem in consequence of the persecution after the martyrdom of Stephen, "went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For uncleanspirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city."
There was, however, in Samaria at that time, a man named Simon Magus, who pretended himself to be the expected Messiah. The Scripture says of him, that he used sorcery and bewitched the people. We know that before the coming of the Lord Jesus, evil spirits had a power which He took from them, of getting possession of the bodies of men: and as has been said before, it seems that bad men had sometimes dealings with evil spirits, by whose help they did things which otherwise they could not have done. But any one who did seek to have dealings with evil spirits, was guilty of a very great sin: such unlawful deeds were strictly forbidden by the Law; those who were guilty of them, were called magicians, sorcerers, wizards, witches, &c., and were, by the command of God, to be put to death. Simon had for some time deceived the people of Samaria by his arts; but when Philip preached to them of Jesus Christ and His kingdom, they believed his words, and "were baptized, both men and women." Simon himself also believed that Jesus of Nazareth was the true Messiah, and he likewise was baptized in the Name of the Father, the Son, and the Holy Ghost, though he was still far from understanding the true nature of the religion taught by Philip. "When he was baptized, he continued with Philip," and "wondered, beholding the miracles and signs which were done." The account of all that had been done by Philip at Samaria, soon reached Jerusalem; and the Apostles sent Peter and John to finish the work so well begun, for although Philip had taught and baptized the people, he had no power like the Apostles, to bestow the gift of the Holy Spirit.
When Peter and John were come down, they prayed for the converts "that they might receive the Holy Ghost: (for as yet he was fallen upon none of them; only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost."
Simon now showed how little he understood of the things of God; for when he "saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost."
Peter reproved Simon very severely for having thought itpossible that the gifts of God could be bought with money; and told him, that although he had received the outward form of Baptism, it was quite plain that he was no true believer in Jesus Christ, but was still in bondage to Satan. He then called upon him to repent truly of all his wickedness, and especially of the fearful sin of which he was now guilty, and pray to God, Who could alone forgive the thought of his heart.
Peter's words alarmed Simon, who now besought Peter's help, "and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me."
When Peter and John had testified to the truth of all that Philip had taught, they returned to Jerusalem; and as they went, they "preached the gospel in many villages of the Samaritans."
After these things had passed, Philip was directed by God to go into a desert part of Judæa, lying between Joppa and Gaza, to meet an officer belonging to Candace, the queen of a country called Ethiopia. This man, who held the important office of treasurer, had become a Jew, and was a sincere worshipper of God as far as his knowledge went. He had taken a long journey in order to worship God in the temple, after the manner of the Jews: and now returning homewards, he was sitting in his chariot studying the Scriptures. "Then the Spirit said unto Philip, Go near, and join thyself to this chariot." Philip obeyed, and heard him read that part of the prophecy of Isaiah which saith, "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 from the earth." Philip asked him, "Understandest thou what thou readest? And he said, How can I, except some man should guide me?"
Being earnest in his desire to learn, this officer was rejoiced to meet with some one who seemed likely to give him the guidance he needed; and so "he desired," or entreated "Philip, that he would come up and sit with him" in his chariot, and explain the passage of Scripture which he had just read.
"And the eunuch (or officer) answered Philip, and said, I pray thee of whom speaketh the prophet this? of himself or of some other man? Then Philip," guided by the Holy Spirit, "opened his mouth, and began at the same Scripture, and preached unto him Jesus": showing him that these words were spoken of the promised Messiah; and that Jesus of Nazareth, whom the Jewshad so lately crucified, was indeed the Messiah spoken of by the Prophets: and he doubtless spake of Baptism, in the Name of the Father, and of the Son, and of the Holy Ghost, as the appointed means of admission into the Church of Christ: for "as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God." This was enough. "And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him." Philip had now done the work which he had been sent to do. "And when they were come up out of the water, the Spirit of the Lord caught away Philip," who was thus conveyed in some miraculous way to a place called Azotus, "so that the eunuch saw him no more: and he went on his way rejoicing," that he had been instructed in the Gospel, and admitted into the Church of Christ by Baptism. This Ethiopian officer was a true convert, and no doubt his future life proved him to be so.
Philip mean time found himself in a miraculous manner at Azotus, and from thence journeyed northward, and "preached in all the cities, till he came to Cæsarea," where his home was.
The next event recorded in the Book of Acts, is the wonderful conversion of Saul, who was suddenly, by the mercy of the Lord, changed from being an enemy to all the followers of Jesus, into a true believer, and an active and zealous preacher of the truth as it is in Jesus.
We have already heard of Saul as a persecutor, making havoc of the Church at Jerusalem, after the death of Stephen. We now learn from the Book of Acts, that, "breathing out threatenings and slaughter against the disciples of the Lord," he "went unto the High Priest, and desired of him letters to Damascus to the synagogues," giving him authority "that if he found any of this way," any believers in Jesus, "whether they were men or women, he might bring them bound unto Jerusalem." The High Priest was no doubt too glad to give this power to one who would execute it zealously; and Saul set out on his journey, which turned out very differently from what he expected and intended.
For when "he came near Damascus, suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutestthou me?" Saul's answer to this question, shows that he was even now convinced that the voice was none other than the voice of God; for he said, "Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecutest: it is hard for thee to kick against the pricks." This seems to have been a Jewish expression, meaning that it was useless for any persons to resist an authority and power, which they could have no hope of overcoming, for that they would only hurt and injure themselves; just as any person kicking against thorns, would tear and injure himself, instead of harming the thorns. Saul's heart was indeed touched and changed by the Holy Spirit, and willing to obey the commands of Him whose followers he had so cruelly persecuted; "he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do." "And Saul arose from the earth; and when his eyes were opened, he saw no man": the excessive brightness of the vision he had seen, had deprived him of his sight, and he arose from the earth blind and helpless. "And the men which journeyed with him stood speechless, hearing a voice, but seeing no man." They had heard and seen something of what Saul had done; enough to make them unable to speak from astonishment and awe: they had heard a voice, but did not understand the words spoken, and seeing no man, they were perplexed as to whence the voice came. Now, however, seeing their master was blind, "they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink." We can well imagine how Saul passed these three days in meditation and earnest prayer to the Lord, who had so mercifully called him to be a true believer. His continued blindness did not shake his faith, or lessen his love; on the contrary, they increased more and more; and soon he had his reward, for the Lord showed him in a vision that his sight should be restored to him. There was residing in Damascus at this time a certain disciple, one of the believers in Jesus, "named Ananias: and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord,"—which meant, Here I am, ready to obey Thee, and do whatever Thou shalt bid me do. "And the Lord said unto him, Arise and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man namedAnanias coming in, and putting his hand on him, that he might receive his sight." This direction rather startled Ananias, who well knew Saul of Tarsus to be the bitter enemy of Jesus Christ, and of all who believed in Him: therefore, "Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority from the Chief Priests to bind all that call upon thy name." But the Lord forbade Ananias to make any further objections, since it was his duty simply to believe and obey; and He said unto him, "Go thy way," do as I command thee. At the same time, the Lord in His mercy encouraged Ananias, by making known His purpose concerning Saul; saying, "for he is a chosen vessel unto me (that is, a messenger), to bear my name," or to bear witness of the things belonging unto God, "before the Gentiles, and kings, and the Children of Israel: for I will shew him how great things he must suffer for my name's sake."
Ananias hesitated no longer, but went to the house pointed out to him, "and putting his hands on him, said, Brother Saul, receive thy sight: and he received sight forthwith, and arose, and was baptized." After this, Saul at once joined the Church, or company of believers at Damascus, and "straightway he preached Christ in the synagogues, that he is the Son of God." All that heard him preach were greatly amazed, knowing with what a very different purpose Saul had come to Damascus. From other parts of Scripture we learn, that Saul did not at this time stay long in Damascus, but went away into Arabia, where he stayed quietly for three years; no doubt studying the Scriptures, and preparing for the great work he was to do amongst the Gentiles. After that, he returned to Damascus, about Anno Domini 38; that is, thirty-eight years from the year in which Jesus Christ was born.