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 AN EXPOSITION 
 
 BY / 
 CHARLES R. "ERDMAN 
 
 Professor of Practical Theology 
 
 Princeton Theological Seminary 
 
 Princeton, New Jersey 
 
 Author of "The Gospel of John, an Exposition,' 
 
 "The Gospel of Mark," "The General Epistles,' 
 
 "Coming to the Communion," 
 
 "Sunday Afternoons with Railroad Men," etc. 
 
 m'M 
 
 PHILADELPHIA 
 THE WESTMINSTER PRESS 
 
 1919 
 
Copyright, 1919 
 
 by 
 
 F. M. Braselman 
 
 The Bible text printed In boldface ia taken from the American Standard Edition of the 
 Revised Hible, copyright, 1901, by Thomas Nelson & Sons, aud is used by permission. 
 
TO 
 
 THE STUDENTS OF 
 PRINCETON THEOLOGICAL SEMINARY 
 MY FRIENDS AND FELLOW WORKERS 
 IN FURTHERANCE OF THE GOSPEL 
 
FOREWORD 
 
 In peace or war, in the past or present, no project has 
 been so bold, no adventure so thriUing, as the enterprise 
 of carrying the gospel to the whole world. The Acts tells 
 how this work was begun, and how the good news was 
 brought across the imperial provinces from Jerusalem to 
 Rome, not by a single messenger or by individual effort, 
 but by the rapid extension of the Christian Church. The 
 book is a record of heroic achievement and inspired elo- 
 quence, a treasury of truths vital to believers, a manual of 
 methods for evangelists and missionaries, and a witness to 
 the unceasing activity of the living Christ and to the pres- 
 ent power of his divine Spirit. Those to whom the story 
 is quite familiar will be the most eager to read it anew, 
 for they know best its value and its charm. 
 
INTRODUCTION 
 
 It was a high honor to compose the most significant 
 chapters in the history of the Christian Church; yet the 
 author of The Acts, who alone relates the origin of the most 
 significant society and of the mightiest 
 The Author movement in the world, makes no men- 
 
 tion of his own name. There is little 
 doubt, however, that this author was "Luke, the beloved 
 physician," the faithful friend and companion of Paul. 
 This belief is supported (1) by a constant tradition extend- 
 ing back to the earliest centuries; (2) by the fact that the 
 same writer composed the Third Gospel, which fact ap- 
 pears in the dedication of both books to Theophilus, in the 
 similarity of style and spirit, in the identity of language, 
 more than forty words being found in both books which 
 appear nowhere else in the New Testament, in the common 
 use of technical medical terms, in the opening reference of 
 The Acts to a "former treatise " which was a life of Christ; 
 therefore, as the Gospel always has been assigned to Luke, 
 it is evident that he also must have written The Acts; (3) 
 by the fact that in certain sections of the book the author 
 writes in the first person, using the pronouns "we" and 
 "us," thus modestly intimating that at the time of the 
 events described he was associated with Paul; and when 
 the circumstances recorded are compared with references 
 made to Luke, by name, in the Epistles, it becomes 
 evident that of all the associates of Paul only Luke could 
 have written these passages. That these passages came 
 from the same pen as the rest of the book is evident from 
 the unity of plan and style and vocabulary. 
 
 It appears, then, that the author was a Greek by birth, 
 possibly a native of Antioch, a man of culture and refine- 
 ment, an extensive traveler, modest, intelligent, sympa- 
 thetic, loyal. He accompanied Paul from Troas to Philippi 
 on that memorable journey when the great apostle brought 
 the gospel tidings from Asia to Europe; on a subsequent 
 
 7 
 
8 INTRODUCTION 
 
 journey he returned with Paul from Philippi to Jerusalem; 
 he was with him during his imprisonment at Caesarea, he 
 journeyed with him to Rome, and there in the dreary 
 days of confinement, he showed the unique fidelity which 
 Paul records in that memorable phrase: "Only Luke is 
 with me." 
 
 Surely this writer was well equipped for his immortal 
 task. For his earlier narratives he had opportunity to 
 secure materials from Mark at Rome, from Philip at 
 Csesarea, from Paul and his companions on their long 
 journeys and during the repeated periods in prison; but 
 the most brilliant passages are those which he writes as 
 an eyewitness, when he again lives through the stirring 
 scenes which by his genius have become unfading, inspir- 
 ing pictures for the Christian world. 
 
 Luke shows himself a historian, not of the third or 
 second but of the very first rank, by his absolute accuracy, 
 by the definiteness of his aim, and by the consequent care- 
 ful selection and consistent use of his literary 
 The Aim material. He had in mind one clear purpose; 
 to that every narrative is related, by that all 
 needless details are excluded, with that before him he gave 
 to his work unity, clearness, force; as a result, we have 
 here no mere disconnected memoirs, no chance extracts 
 from a diary, no careless collection of apostolic traditions, 
 but a finished treatise, a monument of artistic skill. His 
 definite aim was to write a history of the formation and 
 early growth of the Church ; or, in the words of a modern 
 scholar, it was to compose "a special history of the plant- 
 ing and extension of the Church by the . . . establishment 
 of radiating centers at certain salient points throughout a 
 large part of the Roman Empire, beginning at Jerusalem 
 and ending at Rome." Thus it was not the purpose of 
 the writer to produce biographies of Peter or Paul or other 
 apostles; he described these characters only in so far as 
 their activities were concerned with his main purpose of 
 showing how the Church was formed, how broadened to 
 receive Gentiles, how extended from Jerusalem to Rome. 
 So, too, it was evidently not his aim to write all that he 
 knew of the history of any local church, at Jerusalem or 
 
INTRODUCTION 9 
 
 Antioch or Philippi, but only to show how the witnessing 
 of Christian messengers resulted in the establishment of 
 such societies, and how they aided in the work of pro- 
 claiming the gospel to the whole world. 
 
 There is thus one great theme to which every paragraph 
 of the narrative is related, namely, The Church Witness- • 
 ing for Christ. It should be noted, then, that the writer 
 is continually concerned with a history of 
 The Theme the Church, He is not describing the 
 
 growth of local organizations, but he has 
 in mind a new and a unique body in which Jews and 
 Gentiles were united on a perfect equality. Such a 
 union had been intimated by Christ, John 10 : 16, but 
 "the mystery" of such a "body" was not fully re- 
 vealed until after his resurrection. Eph. 3 : 6. The Acts 
 shows how this body came into being, how it gradually 
 developed from a local sect into a universal brotherhood, 
 how by it Christianity was emancipated from Judaism 
 and became a world religion. Luke traced its extension 
 throughout the empire as far as the city of Rome ; he shows 
 that it embraced representatives of many nationalities and 
 was established in many provinces, but was always one 
 united body. In later days of denominational divisions 
 and of sectarian strife there is something refreshing, inspir- 
 ing, if not rebuking, in this picture of the Apostolic Church. 
 
 It should be noted, further, that this Church was a wit- 
 nessing body. The Acts is not so much concerned with the 
 development of Christian life or the application of Chris- 
 tian truth as with the work of preaching the gospel. Thus 
 it may be well to follow the popular custom and to suggest, 
 as a key verse, the eighth verse of the first chapter: "Ye 
 shall receive power, when the Holy Spirit is come upon 
 you: and ye shall be my witnesses both in Jerusalem, and 
 in all Judaea and Samaria, and unto the uttermost part 
 of the earth." The witnessing was to be done by the power 
 of the Holy Spirit. In no book of the Bible can more be 
 learned as to the Spirit's divine office than in The Acts, in 
 none are there more marvelous records of his might; so 
 that by some writers the narrative has been called "The 
 Acts of the Holy Spirit." 
 
10 INTRODUCTION 
 
 How this witnessing was done in Jerusalem is related in 
 the first seven chapters of the book; the witnessing in 
 Judaea and Samaria is recorded in chapters eight to twelve; 
 and the remainder of the narrative concerns the witnessing 
 "unto the uttermost part of the earth." As to the nature 
 of this witnessing, the most casual reading of the story 
 shows that it was no mere heralding of the truth, regard- 
 less of results; but it was undertaken with care and method, 
 and was so directed as to secure the establishment of 
 churches which became permanent centers of enlarging 
 effort. 
 
 Again, it should be noted that this witnessing was for 
 Christ. Nor does this mean merely that he was the Person 
 to whom witness was borne. It is true that the substance 
 of the witness was invariably the death, the resurrection, 
 the present power, and the coming Kingdom of Christ; 
 but when Christ declared that the disciples were to be his 
 witnesses, he meant that they were to be his instruments, 
 his mouthpieces; he was to do the witnessing through 
 them. In the first verse of the story, Luke has referred to 
 his Gospel as written "concerningall that Jesus began both 
 to do and to teach, until the day in which he was received 
 up"; and he has been thought to imply that this second 
 "treatise" would concern what Jesus continued to do. 
 It is a question whether the word "began" was so intended 
 by the writer; but the fact remains that such is indeed 
 the character of the book ; The Acts does record the con- 
 tinuing activity of Christ; he is the mighty Worker in all 
 the stirring scenes of the story, his message is being spoken, 
 his power is being manifested, his will is being done. 
 
 Some, unwisely, have pressed even further the word 
 "began," to make it indicate that, as the Gospel con- 
 tained great fundamental words and works of Christ's 
 earthly ministry, so in The Acts the writer recorded only 
 certain, selected, initial deeds and teachings of our risen 
 Lord. While this forces too far the single word, it does 
 call to mind the truth that this is a book of beginnings. 
 The author has shown how the work was commenced and 
 how foundations were laid at certain important centers; 
 he has described the origins of societies and activities, and 
 
INTRODUCTION 11 
 
 has then passed on to other incidents and scenes. His is a 
 narrative of how the Church began its universal witness- 
 ing for Christ. 
 
 It accords well with this evident selection of material 
 that the book, in the earliest existing manuscript, is desig- 
 nated "Acts," and thus the American Revised Version 
 
 gives as its title "The Acts," by which is 
 The Title meant a narrative of certain notable deeds. 
 
 As other books, however, were being pub- 
 lished under such titles as "Acts of Peter and Paul," 
 "Acts of Timothy," and so forth, it became necessary to 
 define more exactly the original "treatise" of "The 
 Acts." Thus in various manuscripts such titles as "Acts 
 of the Apostles," "Acts of the Holy Apostles," or "The 
 Acts of the Apostles," are found. The last is possibly the 
 most familiar title and is said to be as old as the second 
 century. While it is not wholly objectionable, as indicat- 
 ing important achievements of the apostles, the difficulty 
 is evident, in that other men than apostles have a promi- 
 nent place in the narrative, and to most of the apostles no 
 part is assigned. The more modern title, "Acts of Apos- 
 tles," is preferred by many, as it accurately, but indefi- 
 nitely, indicates some acts of certain apostles. 
 
 Two apostles, Peter and Paul, are especially prominent 
 in the narrative, and the account of their activities has 
 suggested a popular division of the book into two parts: 
 (1) The evangelization of the Jews, by 
 The Outline Peter, the apostle of the circumcision. 
 
 Chs. 1 to 12. (2) The evangelization of the 
 Gentiles, by Paul, the apostle to the Gentiles. Ch. 13 to 28. 
 It may be well, however, to subdivide the first part, and 
 to follow the analysis suggested in connection with the 
 Great Commission in Acts 1:8: (1) The witness in 
 Jerusalem. Chs. 1 to 7. (2) The witness in Judea and 
 Samaria. Chs. 7 to 12. (3) The witness "unto the utter- 
 most part of the earth." Chs. 13 to 28. The advantage of 
 the latter division is the opportunity of noting the transi- 
 tional character of the narrative in chs. 8 to 12, where the 
 Church is widening its horizon and is receiving into its 
 membership others than Jews, and so is being prepared for 
 
12 • INTRODUCTION 
 
 its universal mission. Thus we can trace in each division 
 a development in the character of the Church, and the 
 sections may be defined as follows: (1) The founding of 
 the Church and its great initial experiences. (2) The 
 broadening of the Church from a Jewish sect to a universal 
 brotherhood. (3) The extension of the Church, as a body 
 of witnesses, bearing its testimony to the whole world. 
 The narrative, however, must not be dissected too 
 coldly. It forms a unity; it throbs with life; it thrills 
 with emotion; it stirs the reader to venture forth and 
 share the heroic enterprise the first scenes of which are 
 here depicted, the matchless endeavor to witness for 
 Christ in all the world. 
 
THE OUTLINE 
 
 I 
 THE FOUNDING OF THE CHURCH 
 
 PAGE 
 
 The Witness in Jerusalem. Acts 1 : 1 to 8 : 3 
 
 1. Introductory. Ch. 1 15 
 
 2. The First Converts. Ch. 2 27 
 
 3. The First Opposition. Chs. 3 : 1 to 4 : 31 35 
 
 4. The First DiscipHne. Chs. 4 : 32 to 5 : 11 46 
 
 5. The First Persecution. Ch. 5 : 12-42 50 
 
 6. The First Organization. Ch. 6:1-7 55 
 
 7. The First Martyrdom. Chs. 6 : 8 to 8 : 3 58 
 
 II 
 THE BROADENING OF THE CHURCH 
 
 The Witness in Samaria and Judea. Chs. 8 : 4 to 12 : 25 
 
 1. The Preaching of PhiHp. Ch. 8 : 4-40 68 
 
 2. The Conversion of Saul. Ch. 9 : 1-30 76 
 
 3. The Journeys of Peter. Ch. 9 : 31-43 81 
 
 4. The Reception of Cornelius. Chs. 10 : 1 to 11 : 18 83 
 
 5. The Mission of Barnabas. Ch. 11 : 19-30 93 
 
 6. The Persecution of Herod. Ch. 12 96 
 
 III 
 
 THE EXTENSION OF THE CHURCH 
 
 The Witness Unto the Uttermost Part of the Earth. 
 Chs. 13 to 28 
 
 1. Paul's First Missionary Journey. Chs. 13, 14 100 
 
 2. The Council at Jerusalem. Ch. 15 : 1-35 109 
 
 3. Paul's Second Missionary Journey. Chs. 15 : 36 to 
 
 18 :22 113 
 
 4. Paul's Third Missionary Journey. Chs. 18 : 23 to 
 
 21 :16 130 
 
 5. Paul's Imprisonment. Chs. 21 : 17 to 26 : 32 143 
 
 6. Paul's Journey to Rome. Chs. 27, 28 166 
 
 13 
 
Acts 1 : 1-11 WITNESS IN JERUSALEM 15 
 
 I 
 
 THE FOUNDING OF THE CHURCH 
 The Witness in Jerusalem. Acts 1 : 1 to 8 : 3 
 
 1. Introductory. Ch. 1. 
 a. The Ascension of Christ. Ch. 1 : 1-11 
 
 1 The former treatise I made, O Theophilus, concerning 
 all that Jesus began both to do and to teach, 2 until the day 
 in which he was received up, after that he had given command- 
 ment through the Holy Spirit unto the apostles whom he had 
 chosen: 3 to whom he also showed himself alive after his 
 passion by many proofs, appearing imto them by the space 
 of forty days, and speaking the things concerning the kingdom 
 of God: 4 and,rbeing assembled together with them, he 
 charged them not to depart from Jerusalem, but to wait for 
 the promise of the Father, which, said he, ye heard from me: 
 5 for John indeed baptized with water; but ye shall be bap- 
 tized in the Holy Spirit not many days hence. 
 
 6 They therefore, when they were come together, asked 
 him, saying, Lord, dost thou at this time restore the kingdom 
 to Israel? 7 And he said unto them. It is not for you to 
 know times or seasons, which the Father hath set within his 
 own authority. 8 But ye shall receive power, when the 
 Holy Spirit is come upon you: and ye shall be my witnesses 
 both in Jerusalem, and in all Judaea and Samaria, and unto 
 the uttermost part of the earth. 9 And when he had said 
 these things, as they were looking, he was taken up; and a 
 cloud received him out of their sight. 10 And while they 
 were looking stedfastly into heaven as he went, behold two 
 men stood by them in white apparel; 11 who also said, 
 Ye men of Galilee, why stand ye looking into heaven? this 
 Jesus, who was received up from you into heaven, shall so 
 come in like manner as ye beheld him gomg into heaven. 
 
 The book could not open more fittingly than with this 
 story thus told, for the author is to write of the Church 
 and its witness for Christ, and this story at once fixes 
 the thought upon the living, divine Lord, the Head of the 
 Church, who by his Spirit is to unite his followers into one 
 
16 FOUNDING OF CHURCH Acts 1 : 1-11 
 
 body, who Is to empower this body for service and is to 
 direct it in all its work of testifying for him. Then, too,' 
 the story is so told as to present the substance of the wit- 
 ness, for within its brief compass mention is made of the 
 works and words of Christ, of his "passion," of his resur- 
 rection, of his ascension, of the gift of his Spirit, of his 
 second coming and his Kingdom; and as we review The 
 Acts we find that these are the very truths to which testi- 
 mony is being borne continually by the witnessing Church. 
 These are the themes which the Church ever emphasizes, 
 when it is faithfully witnessing for its Lord. 
 
 Thus it is evident that the opening paragraph, vs. 1-11, 
 like the rest of the first chapter, vs. 12-26, is introductory 
 to the main action of the book; its most important state- 
 ments concern the ascension, vs. 2, 9, 11; but it also 
 contains the author's preface, vs. 1-5, the Great Com- 
 mission, vs. 6-8, and the promise of Christ's return, 
 vs. 10, 11. 
 
 1. When compared with the introduction to the Third 
 Gospel, Luke 1 : 1-4, the preface to The Acts, ch. 1 : 1-5, 
 is less formal and from a literary point of view less perfect; 
 yet in relation to the narrative which follows, it is more 
 significant, for it declares that the Person whose words 
 and works are recorded in "the former treatise" is he of 
 whom Luke is again to write, and it affirms that this Jesus 
 is risen from the dead and ascended into heaven; and it 
 intimates that "the acts" which this book records are 
 wrought by his Spirit through the agency of his apostles. 
 
 In each instance Luke addresses his work to Theophilus 
 (beloved of God), of whom nothing further is known, 
 although he is supposed to have been a distinguished Gen- 
 tile convert to Christianity residing in Rome. Luke here 
 summarizes his Gospel by calling it a "treatise . . . con- 
 cerning all that Jesus began both to do and to teach, until 
 the day in which he was received up." Thus the ascen- 
 sion, which was the culminating feature of the Gospel 
 narrative is the starting point for The Acts. Luke here 
 reminds Theophilus that previous to his ascension Jesus 
 "had given commandment through the Holy Spirit unto 
 the apostles," and that this commandment concerned' 
 
Acts 1:1-11 WITNESS IN JERUSALEM 19 
 
 The sphere of this witnessing was to be universal. " In 
 Jerusalem [city evangelization], and in all Judaea and Sa- 
 maria [home missions], and unto the uttermost part of the 
 earth [foreign missions]" was the command. Just how it 
 was carried out is the story of The Acts. 
 
 3. The ascension of Christ, v. 9, includes two great reali- 
 ties: (a) he then passed from the sphere of the seen and 
 temporal into the sphere of the unseen and eternal; and 
 (b) he then assumed "all authority in heaven and on 
 earth." The event is quite distinct from the resurrection 
 which took place forty days before, and also from "the 
 gift of the Spirit" which occurred ten days later, at Pente- 
 cost. In the preaching of the apostles and in their inspired 
 writings this event held a prominent place. It is possible 
 that it should be given more serious consideration and a 
 new emphasis in the present day. 
 
 (a) Ever since his resurrection Jesus had been meeting 
 frequently with his disciples, eating and drinking with 
 them, teaching them and "speaking the things concerning 
 the kingdom of God"; now he formally and finally with- 
 draws from them: "a cloud received him out of their 
 sight"; henceforth he will be an unseen Presence, he will 
 speak to them by his Spirit. "He was taken up"; but 
 we are not to suppose that he passed through infinite 
 spaces, and is now at a vast distance, in some remote 
 sphere. There is no "up" or "down" in this universe. 
 To say that he "ascended" is a correct but merely con- 
 ventional use of speech; it fitly describes his disappear- 
 ance from earthly sight and from material conditions into 
 the heavenly and spiritual. 
 
 It was at this time, and not at his resurrection, that our 
 Lord assumed "the body of his glory." His resurrection 
 was literal and real; the very same body which was laid 
 in the tomb came forth from the tomb; in it were the 
 nail prints and the mark of the spear; it was a body which 
 could partake of food, which was made of "flesh and 
 bones." Luke 24 : 39, 42. Christ's leaving the tomb, his 
 appearing behind closed doors in the upper room, his dis- 
 appearing suddenly at Emmaus, were miracles no more 
 remarkable than his walking upon the sea, and were per- 
 
20 FOUNDING OF CHURCH Acts 1 : l-U 
 
 formed in the same body. When he ascended, however, 
 the body of our Lord was transformed, was glorified; 
 "flesh and blood cannot inherit the kingdom of God," 
 and the body, in which Christ appeared in "the upper 
 room" with his disciples, differed in essence from that in 
 which he now is, "seated on the right hand of God." Such 
 a bodily transformation as Christ experienced at his ascen- 
 sion was a fitting termination to his earthly ministry. 
 As his birth had been miraculous, so, too, was his with- 
 drawal into the region and order of the unseen; and the 
 incarnation and the ascension well may be associated in 
 thought. This transformation is an example and an 
 assurance of the change which will be experienced by 
 believers when Christ returns; they will "be changed" 
 from mortal to immortal, and caught up "to meet the 
 Lord in the air." I Cor. 15 : 51-53; I Thess. 4 : 13-18. 
 This transformation is further used as a symbol^ of 
 the present spiritual experience of those who, by faith, 
 are not only raised from death but are now seated 
 in "heavenly places in Christ." 
 
 (b) Even more important is the fact that, at the time 
 of his ascension, Jesus assumed universal power. He can 
 no longer be regarded as a mere human teacher, a prophet, 
 a martyr ; he now enters the glory which he had with the 
 Father " before the world was"; he again exists "in the 
 form of God"; as the Creed states: "He ascended into 
 heaven, and sitteth on the right hand of God the Father 
 Almighty" ; as he declares in the Apocalypse, " I also over- 
 came, and sat down with my Father in his throne." Such 
 a conception of what is meant by an ascended Christ 
 inspires every reader with new hope and confidence ; and 
 such a picture forms a fitting introduction to The Acts, 
 lor it fixes the thought upon Christ, the Head of the 
 Church, occupying the place of supreme power in the 
 universe, and so able to guide, control, and protect his 
 witnesses in their work of world-wide testimony. 
 
 4. The disciples were encouraged to undertake their task, 
 not only by the assurance of the ultimate establishment of 
 the Kingdom and by the expected gift of the Holy Spirit 
 but also by the promise of Christ's return, vs. 10, 11." 
 
Acts 1 : 1-11 WITNESS IN JERUSALEM 21 
 
 This came to them as they stood "looking stedfastly into 
 heaven," wondering and distressed at the departure of 
 their Lord. It came by the Hps of the angels, "two men 
 ... in white apparel"; fitting messengers these were, for 
 angels had heralded the birth of Christ, and angels an- 
 nounced his resurrection; how natural that they should 
 predict his return! They prefaced their promise by a 
 question: "Ye men of Galilee, why stand ye looking into 
 heaven?" No time was to be lost in mourning and regret; 
 it was true their Lord had vanished from their sight, but 
 some day he would reappear; meanwhile there was a work 
 for them to do and in its faithful accomplishment they were 
 to be inspired ever by this blessed hope: "this Jesus, who 
 was received up from you into heaven, shall so come in 
 like manner as ye beheld him going into heaven." Per- 
 sonal, visible, bodily, local, this coming is to be. The 
 angels did not refer to the gift at Pentecost, which was the 
 manifestation of a spiritual Presence, nor to the destruction 
 of Jerusalem or other events now past, much less to the 
 death of believers; they spoke of the future return of 
 Christ, when the triumph of his cause will be made com- 
 plete and an age of glory and righteousness will begin. No 
 wonder the disciples were comforted and, as Luke, ch. 24: 
 52, tells us, "returned to Jerusalem with great joy." No 
 promise is more full of divine cheer; none has proved to be a 
 greater stimulus to evangelistic and missionary enterprise. 
 The Acts tells us how the disciples went forth to preach the 
 Gospel in all the world, expecting and looking for their 
 Lord to return and to establish finally his Kingdom. 
 
 b. The Disciples in Jerusalem. Ch. 1 : 13-26. 
 
 This section, like the opening verses of the chapter, 
 may be regarded, not improperly, as introductory to the 
 main narrative of The Acts. The great theme of the book 
 is "The Church Witnessing for Christ," and here atten- 
 tion is fixed upon the disciples in Jerusalem, the elements 
 of the Church, its first members, and the ofificial witnesses, 
 those specially authorized to testify to the resurrection 
 of Christ. 
 
22 FOUNDING OF CHURCH Acts 1 : 12-14 
 
 , (1) Waiting for the Promise. Ch. 1 : 12-14. 
 
 12 Then returned they unto Jerusalem from the mount 
 called Olivet, which is nigh unto Jerusalem, a sabbath day's 
 journey off. 13 And when they were come in, they went 
 up into the upper chamber, where they were abiding; both 
 Peter and John and James and Andrew, Phihp and Thomas, 
 Bartholomew and Matthew, James the son of Alphaeus, and 
 Simon the Zealot, and Judas the son of James. 14 These 
 all with one accord continued stedfastly in prayer, with the 
 women, and Mary the mother of Jesus, and with his brethren. 
 
 The picture of the disciples waiting for the fulfillment of 
 the "promise" is full of interest. After beholding the ascen- 
 sion of Christ the eleven disciples returned to Jerusalem 
 from the Mount of Olives, "which is nigh unto Jerusalem, 
 a sabbath day's journey off," that is, not more than a thou- 
 sand paces, not farther than a pious Jew would walk upon 
 a Sabbath. Thus the ascension was virtually from Jeru- 
 salem, from within the sacred precincts, and the Holy City 
 was to be the scene of the first witnessing for Christ, as it 
 had been of his most significant ministry, of his death and 
 resurrection and ascension. It is notable that the dis- 
 ciples returned to Jerusalem. This was due wholly to the 
 command of their Lord, "not to depart from Jerusalem, 
 but to wait for the promise of the Father." Naturally 
 they would have fled from the city; it was for them a 
 place of peril, and their homes were in Galilee; but there 
 was a divine purpose in having the witness begin at Jeru- 
 salem ; it may have been a place of danger, but it was the 
 place of widest possible influence. So as servants of Christ 
 "we have all to ask, not where we shall be most at ease, 
 but where we shall be most efficient as witnesses for Christ, 
 and to remember that very often the presence of adver- 
 saries makes the door 'great and effectual.'" 
 
 The exact room "where they were abiding," that is, 
 where they met from day to day, is not known ; it is called 
 "the upper chamber" and was quite probably the scene 
 of the Last Supper, the very place where Christ had ap- 
 peared to the ten disciples on the evening after his resur- 
 rection, and a week later to the same company and Thomas. 
 In noting the names of "the eleven," it is to be remem- 
 
Acts 1 : 12-14 WITNESS IN JERUSALEM 23 
 
 bered that Judas is dead. Comparing them with the lists 
 given by Matthew, ch. 10 : 2-4, and Mark, ch. 3 : 16-19, 
 it will be found that they are divided into the same three 
 groups: "Peter and John and James and Andrew, Philip 
 and Thomas and Bartholomewand Matthew, James the son 
 of Alphaeus, and Simon the Zealot, and Judas the son of 
 James." The last named was called Thaddeus in the Gos- 
 pels; and Bartholomew is to be identified with Nathanael, 
 the "Israelite" in whom Jesus saw "no guile." Of all 
 those enumerated here only three are mentioned in this 
 book so commonly called "The Acts of the Apostles," yet 
 we need have no doubt that they all bore notable testi- 
 mony for Christ even though the sphere of their activities 
 lay aside from the immediate purpose of the historian. 
 
 In addition to "the eleven" Luke tells us that in the 
 sacred circle in the upper room there were present certain 
 women, probably those who had aided Jesus in the days 
 of his public ministry, Luke 8 : 1-3; 23 : 55; also, "Mary 
 the mother of Jesus," whose name does not appear again 
 in the New Testament; and lastly the "brethren" of 
 Jesus, who before his resurrection had not believed in 
 him, but one of whom soon rises to the place of supreme 
 leadership in the Church in Jerusalem. Taking them all 
 in all, the persons who composed this group were of humble 
 station, of modest means, and of moderate ability, yet 
 united and empowered by the Spirit of Christ they formed 
 the most important society and achieved the most not- 
 able work in the history of the world. 
 
 They met in that upper room for prayer; and in such 
 gatherings the most significant Christian movements ever 
 have been begun. They were asking for the fulfillment of 
 a promise; this always gives assurance in prayer. The 
 Lord had promised them a new and mighty manifestation 
 of his Spirit; that it was to come at Pentecost we know, and 
 we now see the symbolic fitness of the day, and the oppor- 
 tunity it would give for witnessing to the crowds which 
 would then throng the sacred city; but the disciples in 
 the upper room did not know the time appointed or the 
 reasons for the delay; still, "these all with one accord 
 continued stedfastly in prayer"; and The Acts records 
 
24 FOUNDING OF CHURCH Acts 1 : 15-26 
 
 the result, and strengthens every group of believers to 
 persevere in united intercession, trusting that the answer 
 will be more blessed and abiding than the most confident 
 dare ask or think. 
 
 (2) Electing an Apostle. Ch. 1 : 15-26 
 
 15 And in these days Peter stood up in the midst of the 
 brethren, and said (and there was a multitude of persons 
 gathered together, about a hundred and twenty), 16 Brethren, 
 it was needful that the scripture should be fulfilled, which 
 the Holy Spirit spake before by the mouth of David con- 
 cerning Judas, who was guide to them that took Jesus. 
 17 For he was numbered among us, and received his portion 
 in this ministry. 18 (Now this man obtained a field with the 
 reward of his iniquity; and falling headlong, he burst asunder 
 in the midst^ and aU his bowels, "gushed out. 19 And it 
 became known to all the dwellers at Jerusalem; insomuch 
 that in their language that field was called Akeldama, that is, 
 The field of blood.) 20 For it is written in the book of Psahns, 
 
 Let his habitation be made desolate, 
 
 And let no man dwell therein: 
 and. 
 
 His office let another take. 
 
 21 Of the men therefore that have companied with us all the 
 time that the Lord Jesus went in and went out among us, 
 
 22 beginning from the baptism of John, unto the day that he 
 was received up from us, of these must one become a witness 
 with us of his resurrection. 23 And they put forward two, 
 Joseph called Barsabbas, who was sumamed Justus, and 
 Matthias. 24 And they prayed, and said. Thou, Lord, who 
 knowest the hearts of all men, show of these two the one 
 whom thou hast chosen, 25 to take the place in this ministry 
 and apostleship from which Judas fell away, that he might 
 go to his own place. 26 And they gave lots for them; and 
 the lot fell upon Matthias; and he was numbered with the 
 eleven apostles. 
 
 In recent years there has been an increasing custom of 
 censuring the early Christians for their action in electing 
 an apostle to fill the place made vacant by Judas. It 
 seems to require, however, considerable temerity to criti- 
 cize men who, for forty days, had been receiving instruc- 
 tion from the risen Christ, and who, since his ascension, 
 had been passing the hours in united prayer. Then, too, 
 
Acts 1 : 15-26 WITNESS IN JERUSALEM 25 
 
 the action was taken, not by the apostles alone, but by 
 the whole company of Christians, and with no dissenting 
 voice. Most significant of all, Luke, the inspired his- 
 torian, finds no fault with the procedure. The criticism 
 arises wholly from the imagination of modern readers. 
 It is based upon the fact that in The Acts no further men- 
 tion is made of the apostle who was chosen; but it is quite 
 as true that, henceforth, with very few exceptions, all of 
 the apostles are passed by in silence, and never again are 
 named. The criticism is made in the supposed interest of 
 Paul, who, it is claimed, was "the twelfth apostle"; his 
 supernatural appointment by Christ, it is said, "rebuked 
 the hasty action in the upper room." Paul, however, was 
 never numbered among "the twelve"; nor was James nor 
 Barnabas, who were also called "apostles." Gal. 1 : 19; 
 Acts 14 : 14. Paul was " not a whit behind the very chiefest 
 apostles," yet it was never recorded of him that "he was 
 numbered with the eleven," as it was of him as to whose 
 election the Christians in "the upper room" reasoned and 
 prayed. 
 
 Peter is the first to move in the matter; naturally so, 
 as he is always the first to speak and to act; but he claims 
 no authority; he does not appoint a successor to Judas, 
 nor do the eleven apostles unite in electing a successor. 
 The whole body of Christians is consulted; it is significant 
 that just here their number is given as "about a hundred 
 and twenty," as if to indicate that all participated equally 
 in the act. From the very first there is a note of democracy 
 in the government of the Church. 
 
 The appeal of Peter is to the Old Testament. Ps. 69 : 25 ; 
 109 : 8. Jesus had opened the mind of the disciples "that 
 they might understand the scriptures." Luke 24 : 45. 
 The psalmist had in mind, probably, a traitor of his own 
 day, such as ^hithophel; but the words are interpreted 
 as a symbolic prophecy of Judas and his treachery. The 
 authority of the Old Testament is thus recognized, but it 
 is interpreted in the light of the new faith. 
 
 As to Judas, the reference to his revolting death, vs. 
 18, 19, is made by Luke, the historian, and is not a part of 
 the speech of Peter. Its apparent discrepancy from the 
 
26 FOUNDING OF CHURCH Acts 1 : 15-26 
 
 account given in the Gospels can be reconciled, probably, 
 by supposing that the rope used by the suicide broke, and 
 further that the use made of the money which he threw 
 down in the Temple is indicated by the statement that he 
 "obtained a field with the reward of his iniquity." More 
 important is the question as to how he became an apostate 
 and a traitor. The true view of his character and career 
 is not that which makes him either a monster of iniquity 
 or an innocent blunderer. He was neither. His case is 
 painfully familiar. His is the example of one who, in the 
 light of close companionship with Christ, clings to an evil 
 passion. Under such conditions, character most rapidly 
 deteriorates. His love of gain gradually becomes his 
 master, and when circumstances have so combined he is 
 willing, for a few pieces of silver, to betray his Lord. His 
 career is not a study in psychology for the curious; it is a 
 practical warning for every follower of Christ. 
 
 The apostolate, as described by Peter, was of the nature 
 of a "bishopric," or an " overseership ; " the apostles were 
 to be the ofhcial leaders of the Christian community; yet, 
 more important still, they were to be the ofhcial witnesses 
 to the life and teachings, and particularly to the resur- 
 rection, of Christ. For this reason Peter suggested that, 
 to fill the place of Judas, one should be chosen who had 
 been a companion of Christ and who thus would be a 
 credible witness of the resurrection. Paul was qualified 
 by a supernatural and glorious vision of the risen Lord. 
 In the strict sense, of course, apostles no longer exist; but 
 the principle still holds that while all believers may testify 
 for Christ, the Church is wise in selecting and training 
 certain men who as ordained ministers may be official 
 witnesses to the truth. 
 
 The choice of Matthias was not merely by a resort to 
 "the lot"; first of all, the disciples exercised their reason, 
 and narrowed down their choice to two men, either of 
 whom was qualified to fill the office; then the final deci- 
 sion was left to the Lord who was addressed in prayer. 
 Finally, to be certain of his will, "they gave lots for them; 
 and the lot fell upon Matthias." The use of the lot is not 
 always wrong; but it is noticeable that after the Day ofc 
 
Acts 2 : 1-10 WITNESS IN JERUSALEM 27 
 
 Pentecost it is never again mentioned in the New Testa- 
 ment. The Lord guides his followers by his Spirit, but he 
 expects us to reason from providences, to consult Scrip- 
 ture, and, above all else, to submit our wills to his in prayer. 
 In this story of the election of Matthias, prayer to Christ 
 is first recorded; it is not the last such prayer. Inter- 
 cession properly may be addressed to the Father or the 
 Son or the Holy Spirit; but the usual form is to the Father, 
 in the name of the Son, by the power of the Spirit. It is 
 evident that Luke wishes us to understand that Matthias 
 was properly chosen and in accordance with the will of 
 Christ. He declares that "he was numbered with the 
 eleven apostles"; and Luke afterwards shows how the 
 name of the apostolic band was gradually changed from 
 "the eleven" to "the twelve." Ch. 1 : 26; 2 : 14; 6 : 2. 
 The number of official witnesses is now complete; over- 
 seers are ready to care for the new converts. Pentecost 
 will follow, and its events will fill the first great chapter in 
 the history of the Church as it witnesses for Christ. 
 
 2. The First Converts. Ch. 2 
 
 a. The Pentecostal Gift. Ch. 2 : 1-13 
 
 1 And when the day of Pentecost was now come, they were 
 all together in one place. 2 And suddenly there came from 
 heaven a sound as of the rushing of a mighty wind, and it 
 filled all the house where tiiey were sitting. 3 And there 
 appeared unto them tongues parting asunder, like as of fire; 
 and it sat upon each one of them. 4 And they were all 
 filled with the Holy Spirit, and began to speak with other 
 tongues, as the Spirit gave them utterance. 
 
 5 Now there were dwelUng at Jerusalem Jews, devout 
 men, from every nation under heaven. 6 And when this 
 sound was heard, the multitude came together, and were 
 confoimded, because that every man heard them speaking 
 in his own language. 7 And they were all amazed and 
 marvelled, saying. Behold, are not all these that speak 
 Galilaeans? 8 And how hear we, every man in our own 
 language wherein we were bom? 9 Parthians and Medes 
 and Elamites, and the dwellers in Mesopotamia, in Judaea 
 and Cappadocia, in Pontus and Asia, 10 in Phrygia and 
 Pamphylia, in Egypt and the parts of Libya about Cyrene, 
 
28 FOUNDING OF CHURCH Acts 2 : 11-13 
 
 and sojourners from Rome, both Jews and proselytes, 11 
 Cretans and Arabians, we hear them speaking in our tongues 
 the mighty works of God. 12 And they were all amazed, 
 and were perplexed, saying one to another. What meaneth 
 this? 13 But others mocking said, They are filled with 
 new wine. 
 
 No more opportune day could have been selected for the 
 disciples to begin their witness for Christ; for Pentecost 
 was the most popular feast of the Jewish year and the 
 whole city was then thronged with pilgrims from every 
 quarter of the globe. As the name implies, this feast fell 
 on "the fiftieth day" after the Sabbath of passover week. 
 It was also called the "Day of First Fruits," for it was a 
 harvest festival, and its observance included the present- 
 ing to the Lord of two loaves made from the ripened wheat. 
 Thus there could have been n© mere fitting time for the 
 first great gathering of converts into the Christian Church. 
 Figurati\'ely speaking, this Day of Pentecost has never 
 ended, for by the same power and by the preaching of 
 the same message souls are still being gathered into the 
 garner of God. 
 
 This power is that of the Holy Spirit. We are not to 
 imagine that at this Pentecost he first came into the world. 
 In all ages he had been imparting life and guidance and 
 strength and holiness to the people of God; but he was 
 now to work with a new instrument, namely, the truth 
 concerning a crucified, risen, ascended, divine Saviour. 
 For the proclamation of this truth the Church was the 
 appointed agent; the story of Pentecost, therefore, is the 
 first chapter in the history of the Church as it witnesses 
 for Christ, and it embodies the impressive lesson that in all 
 successful witnessing the power is that of the Spirit and 
 the instrument is the message of the gospel. 
 
 As the story opens the disciples are assembled, probably 
 in "the upper room," on a Sunday morning, with their 
 hearts fixed upon Christ, waiting for the fulfillment of his 
 promise. Such a place and time and attitude are unfail- 
 ing conditions of blessing. "Suddenly there came from 
 heaven a sound as of the rushing of a mighty wind"; 
 there was no wind, but the sound was a symbol of the , 
 
Acts 2 : 11-13 WITNESS IN JERUSALEM 29 
 
 Spirit; it indicated his power, mighty, mysterious, heav- 
 enly but unseen. "And there appeared unto them tongues 
 parting asunder, like as of J&re; and it sat upon each one 
 of them"; there was no fire, but upon each believer there 
 rested a luminous tongue, symbolic of the fervent, zealous 
 witness each would be empowered to bear. "And they 
 were all filled with the Holy Spirit"; they were brought 
 completely under his control; that was for the disciples 
 the essential experience of Pentecost. It was repeated 
 again and again in the days which followed. It is an ex- 
 perience which is normal and natural for all the followers 
 of Christ. His Spirit never leaves a believer, but ever and 
 again, as one is surrendered to the will of the Lord, he is 
 absolutely, if unconsciously, dominated by his Spirit. 
 
 In the case of these disciples the experience was accom- 
 panied by a marvelous gift and they "began to speak with 
 other tongues, as the Spirit gave them utterance." This 
 ability to speak in foreign languages not previously learned 
 was merely a temporary endowment granted for a special 
 purpose. It was one of those miraculous spiritual gifts 
 which marked the age of the apostles. In modern times 
 the claim to possess this power has never been established 
 on credible evidence, nor is the dominance of the Spirit in 
 the life of a believer to be tested by the presence of any 
 special gift. One who is obedient to his Master is granted 
 the ability to do the will of the Master, but "and fruit of 
 the Spirit is love, joy, peace, longsuffering, kindness, good- 
 ness, faithfulness, meekness, self-control." 
 
 The gift of tongues was exactly the preparation needed 
 by the disciples for the task of witnessing to the throngs 
 who had gathered from all parts of the world to observe 
 the feast; for "there were dwelling at Jerusalem Jews, 
 devout men, from every nation under heaven." The 
 miracles of the Bible were not mere prodigies which aroused 
 wonder; they had aU^ractical purpose. So this gift at 
 Pentecost made it possible for the gospel story to be given 
 on a single day to hearers from many different nations and 
 to be carried by them to their distant homes. 
 
 Miracles, however, ^id occasion surprise and arouse in- 
 terest; for this also mey were designed, and the gift of 
 
30 FOUNDING OF CHURCH Acts 2 : 14-19 
 
 tongues at once drew together a great multitude and fixed 
 their attention upon messages to which otherwise they 
 might have been indifferent, for when "every man heard 
 them speaking in his own language . . . they were all 
 amazed and marvelled." 
 
 Miracles, moreover, S^ere "signs" of divine power and 
 symbols of abiding trunis. Thus the gift of tongues con- 
 vinced many hearers of the reality of the gospel message 
 as the disciples declared "the mighty works of God." 
 To others the utterances seemed but the babbling of men 
 who were "filled with new wine;" and thus the story of 
 the cross has often been regarded as "foolishness" by 
 the reputed wise men of the world. 
 
 To the disciples the gift of tongues and the providential 
 opportunity of addressing men from so many different 
 countries and nations must have brought the remem- 
 brance of the promised presence and power of the Master 
 and of his assurance that they should be his witnesses 
 "unto the uttermost part of the earth." To the Church 
 of to-day this story of the Pentecostal gift should bring a 
 like assurance of needed grace for those who undertake to 
 carry the gospel of Christ to all the peoples of the world. 
 
 b. Peter's First Sermon. Ch. 2 : 14-41 
 
 14 But Peter, standing up with the eleven, lifted up his 
 voice, and spake forth unto tiiem, saying. Ye men of Judaea, 
 and all ye that dwell at Jerusalem, be this known unto you, 
 and give ear unto my words. 15 For these are not drunken, 
 as ye suppose; seeing it is hut the third hour of the day; 
 
 16 but this is that which hath been spoken through the prophet 
 Joel: 
 
 17 And it shall be in the last days, saith God, 
 
 I will pour forth of my Spirit upon all flesh : 
 And your sons and your daughters shall prophesy, 
 And your young men shall see visions. 
 And your old men shall dream dreams : 
 
 18 Yea and on my servants and on my handmaidens in those 
 
 days 
 Will I pour forth of my Spirit; and they shall prophesy. 
 
 19 And I will show wonders in the heaven above, 
 And signs on the earth beneath ; 
 
 Blood, and fire, and vapor of smoke: 
 
Acts 2 : 20-38 WITNESS IN JERUSALEM 31 
 
 20 The sun shall be turned into darkness, 
 And the moon into blood, 
 
 Before the day of the Lord come. 
 That great and notable day: 
 
 21 And it shall be, that whosoever shall call on the name of 
 
 the Lord shall be saved. 
 
 22 Ye men of Israel, hear these words: Jesus of Nazareth, a 
 man approved of God unto you by mighty works and wonders 
 and signs which God did by him in the midst of you, even as 
 ye yourselves know; 23 him, being delivered up by the 
 determinate counsel and foreknowledge of God, ye by the 
 hand of lawless men did crucify and slay: 24 whom God 
 raised up, having loosed the pangs of death: because it was 
 not possible that he should be holden of it. 25 For David 
 saith concerning him, 
 
 I beheld the Lord always before my face; 
 
 For he is on my right hand, that I should not be moved: 
 
 26 Therefore my heart was glad, and my tongue rejoiced; 
 Moreover my flesh also shall dwell in hope : 
 
 27 Because thou wilt not leave my soul imto Hades, 
 Neither wilt thou give thy Holy One to see corruption. 
 
 28 Thou madest known unto me the ways of life ; 
 
 Thou shalt make me full of gladness with thy countenance. 
 
 29 Brethren, I may say unto you freely of the patriarch 
 David, that he both died and was buried, and his tomb is 
 with us unto this day. 30 Being therefore a prophet, and 
 knowing that God had sworn with an oath to him, that of 
 the fruit of his loins he would set one upon his throne; 31 he 
 foreseeing this spake of the resurrection of the Christ, that 
 neither was he left unto Hades, nor did his flesh see cor- 
 ruption. 32 This Jesus did God raise up, whereof we all 
 are witnesses. 33 Being therefore by the right hand of God 
 exalted, and having received of the Father the promise of 
 the Holy Spirit, he hath poured forth this, which ye see and 
 hear. 34 For David ascended not into the heavens: but he 
 saith himself. 
 
 The Lord said unto my Lord, 
 Sit thou on my right hand, 
 
 35 Till I make thine enemies the footstool of thy feet. 
 
 36 Let all the house of Israel therefore know assuredly, that 
 God hath made him both Lord and Christ, this Jesus whom 
 ye crucified. 
 
 37 Now when they heard this, they were pricked in their 
 heart, and said unto Peter and the rest of the apostles. 
 Brethren, what shall we do? 38 And Peter said unto them, 
 
32 FOUNDING OF CHURCH Acts 2 -.39-41 
 
 Repent ye, and be baptized every one of you in the name of 
 Jesus Christ unto the remission of your sins; and ye shall 
 receive the gift of the Holy Spirit. 39 For to you is the 
 promise, and to your children, and to all that are afar off, 
 even as many as the Lord our God shall call unto him. 40 
 And with many other words he testified, and exhorted them, 
 saying. Save yourselves from this crooked generation. 41 
 They then that received his word were baptized: and there 
 were added unto them in that day about three thousand souls. 
 
 The presence and power of the Holy Spirit were mani- 
 fested at Pentecost not only by the gift of tongues, but 
 quite as truly by the sermon of Peter which resulted in 
 the conversion of three thousand souls. How else can be 
 accounted for the Intrepid courage of the man who In 
 cowardice, a few days earlier, had denied his Lord, but who 
 now stands before a multitude In the streets of Jerusalem 
 boldly rebuking a nation for its unbelief and crime? No 
 less astonishing are the skill and wisdom shown by this 
 untutored fisherman as he so marshals his arguments and 
 presents his proofs as to avoid offense and to bring con- 
 viction to a hostile and bigoted multitude. 
 
 No modern preacher can claim such divine inspiration 
 as Peter enjoyed ; yet one who would be used by the Spirit 
 should Imitate him In at least two particulars: he preached 
 Christ, and he .expounded the Scriptures. The purpose of 
 his address was to prove that Jesus of Nazareth is the 
 Messiah, the divine Saviour of the world; In demonstrat- 
 ing this theme he used as his proofs Old Testament 
 quotations which indeed comprised nearly half of his 
 sermon. 
 
 (1) The Introduction, vs. 14-21, shrewdly refers to the 
 gift of tongues, defending the disciples against the charge 
 of intoxication on the ground of Jewish customs, and ex- 
 plaining the miracle as a partial fulfillment of the prophecy 
 of Joel which declared that this present age would be 
 marked by such manifestations of the Spirit's power as 
 Peter declared the gift of tongues to be. Joel had pre- 
 dicted, however, that the age would end amidst terrific 
 portents and in divine judgment, but that "whosoever 
 shall call on the name of the Lord shall be saved." That" 
 
Acts 2 : 39-41 WITNESS IN JERUSALEM 33 
 
 Jesus of Nazareth is the divine Lord who will some day- 
 return in judgment, upon whom men must now call in 
 penitence and faith, this is the truth Peter proceeded to 
 establish; and it is the heart of every gospel message 
 to-day. 
 
 (2) The Argument, vs. 22-36, is threefold: (a) Jesus 
 had been approved of God by "mighty works and wonders 
 and signs"; of these the hearers were witnesses. In 
 modern days it is not popular to argue from the miracles 
 oi Christ to the reality of his claims and to his saving power; 
 but one need not be ashamed to imitate this logic of the 
 Apostle Peter. 
 
 (b) Jesus died and rose again, vs. 23-32; the Christ, 
 according to Scripture was to die and rise again; there- 
 fore Jesus was the Christ. This argument from the resur- 
 rection of our Lord is still valid. His victory over death 
 was the greatest of all miracles. Our Christian faith is 
 still based on the facts implied by that empty tomb. This 
 truth is still to be proclaimed as the hope of the world. Of 
 this resurrection Peter declared the disciples were the 
 witnesses; to the same fact of a living Christ all believers 
 should bear testimony by their words and deeds. 
 
 (c) Jesus ascended to the "right hand" of God; the 
 Christ, according to the prediction of David, was so to 
 ascend, vs. 34, 35 ; the gift of the Holy Spirit was firoof 
 that Jesus thus had assumed the place of supreme power. 
 Therefore this argument, like the two already stated, led 
 to the conclusion that Jesus is indeed the Lord and Christ 
 of whom Joel and other prophets had spoken ; and it was 
 at once evident that, in rejecting and crucifying him, the 
 Jews had been guilty of an unparalleled crime.. So, too, 
 the present work of the Holy Spirit is a witness to the 
 divine power of Christ, and those who reject Christ are 
 refusing a salvation which he alone can give, and are plac- 
 ing themselves in opposition to the only power which can 
 bring blessing to them and to the world. 
 
 (3) The Appeal, vs. 37-40, with which Peter closes his 
 sermon, is made to men who have been stirred in their 
 hearts by his presentation of Christ. He pleads with them 
 to repent and to be baptized, and he promises them the 
 
34 FOUNDING OF CHURCH Acts 2 : 42-47 
 
 gift of the Holy Spirit; for all the blessings which the 
 divine Lord can give are assured to those who turn from 
 sin and sincerely confess their faith in him. 
 
 (4) The Result of this sermon, v. 41, was the conversion 
 of three thousand souls; this, too, was a manifestation of 
 the power of the Holy Spirit, for, no matter how eloquent 
 or Scriptural the sermon, souls are renewed only by the 
 Spirit of the living Christ. 
 
 c. The Life of the Converts. Ch. 2 : 42-47 
 
 42 And they continued stedfastly in the apostles* teaching 
 and fellowship, in the breaking of bread and the prayers. 
 
 43 And fear came upon every soul: and many wonders 
 and signs were done tlurough the apostles. 44 And all that 
 believed were together, and had all things common ; 45 and 
 they sold their possessions and goods, and parted them to 
 all, according as any man had need. 46 And day by day, 
 continuing stedfastly with one accord in the temple, and 
 breaking bread at home, they took their food with gladness 
 and singleness of heart, 47 praising God, and having favor 
 with all the people. And the Lord added to them day by 
 day those that were saved. 
 
 No less marvelous than the gift of tongues or the elo- 
 quence of Peter or the conversion of a multitude was the 
 conduct of those who accepted Christ as their Saviour. 
 Many persons seem to suppose that Pentecostal power is 
 attested by striking gifts or ability in public speech; its 
 best proof is found in the daily life of the believer. These 
 early Christians continued to seek for instruction from the 
 men who really knew the Lord ; they rejoiced in spiritual 
 fellowship; they observed the sacrament which reminded 
 them of the Saviour's death; they met frequently for 
 prayer and praise; they were cheerful and contented; 
 they loved one another so fervently that "they sold their 
 possessions and goods, and parted them to all, according 
 as any man had need." The Spirit of Christ bound these 
 believers into one body, united in faith and love and 
 hope; and thus it is not strange that Pentecost is com- 
 monly regarded as the true birthday of the Christian 
 Church; nor is it surprising that such men were held in 
 
Acts 3 : 1-ld WITNESS IN JERUSALEM 35 
 
 "favor with all the people" and that additions were made 
 to their numbers "day by day." 
 
 3. The First Opposition. Chs. 3 : 1 to 4 : 31 
 
 a. The Lame Man Healed. Ch. 3 : 1-10 
 
 1 Now Peter and John were going up into the temple at 
 the hour of prayer, being the ninth hour. 2 And a certain 
 man that was lame from his mother's womb was carried, 
 whom they laid daily at the door of the temple which is called 
 Beautiful, to ask alms of them that entered into the temple; 
 3 who seemg Peter and John about to go into the temple, 
 asked to receive an alms. 4. And Peter, fastening his eyes 
 upon him, with John, said, Look on us. 5 And he gave 
 heed unto them, expecting to receive something from them. 
 6 But Peter said, Silver and gold have I none; but what I 
 have, that give I thee. In the name of Jesus Christ of 
 Nazareth, walk. 7 And he took him by the right hand, 
 and raised him up : and immediately his feet and his ankle- 
 bones received strength. 8 And leaping up, he stood, and 
 began to walk; and he entered with them into the temple, 
 walking, and leaping, and praising God. 9 And all the 
 people saw him walking and praising God: 10 and they took 
 knowledge of him, that it was he that sat for alms at the 
 Beautiful Gate of the temple; and they were filled with 
 wonder and amazement at that which had happened unto him. 
 
 The healing of the lame man at the Beautiful Gate of 
 the Temple was not the first and possibly not the most 
 marvelous miracle which had been wrought by the apostles 
 since the Day of Pentecost; but it is related because it 
 brought the apostles to the notice of the Jewish rulers and 
 resulted in the first serious opposition to the Christian 
 Church. The whole story forms an important section of 
 The Acts, for in the history of "The Church Witnessing 
 for Christ" this narrative shows the independence of the 
 Church and its boldness in witnessing. 
 
 The recital of the miracle is in itself interesting, in- 
 structive, and dramatically vivid. The agents through 
 whom the marvel is wrought are Peter and John. As in 
 the Gospel narrative they are united in closest fellowship 
 with Christ, so in The Acts they are companions in the 
 leadership of his Church. These two apostles "were going 
 
36 FOUNDING OF CHURCH Acts 3 : 1-10 
 
 up into the temple at the hour of prayer," for, like all 
 their fellow Christians, they still regarded themselves as 
 loyal Jews and observed all the ceremonies and forms of 
 their national worship. Surely it is well for the people of 
 God always to have fixed places and times for prayer. 
 
 They are about to pass from the outer to the inner 
 courts of the Temple. Their way leads through the gate 
 which was called "Beautiful" because of its superb doors 
 of Corinthian bronze. Their attention is drawn to a poor 
 cripple who has been lame from his birth, who for years 
 has been carried daily to this public place that he might 
 have opportunity "to ask alms of them that entered into 
 the temple." When he makes his appeal to the apostles 
 his hopes are aroused by the reply of Peter, "Look on us." 
 
 Then he is startled as he hears the words: "Silver and 
 gold have I none; but what I have, that give I thee. In 
 the name of Jesus Christ of Nazareth, walk." Peter 
 meant, of course, that he had for the man something not 
 less but more valuable than "silver and gold"; he offered 
 to the helpless man healing "in the name" of Christ, 
 that is, in virtue of all that had been revealed and declared 
 concerning Christ as a living, divine Saviour. To this 
 promise the faith of the cripple made an instant response. 
 Then Peter "took him by the right hand, and raised him 
 up," not to strengthen his feet but his faith; "and leaping 
 up, he stood, and began to walk; and he entered into the 
 temple, walking, and leaping, and praising God. And all 
 the people saw him . . . and they were filled with wonder 
 and amazement." It was indeed a notable cure; the man 
 was well known, there were countless witnesses to identify 
 him, he had been a cripple for forty years, and he was 
 given "perfect soundness" in an instant of time, as he 
 put his trust in the living Christ. 
 
 It is not unwise to dwell upon the truths which such a 
 story may symbolize. The human race may be pictured 
 as lying outside the temple of true life, of real service, of 
 actual worship. Weak and helpless and hopeless, man- 
 kind is in need of the transforming power which comes to 
 those who put their trust in Christ. Men have less need 
 of alms than of spiritual renewal, less need of charity than 
 
Acts 3 : 11-26 WITNESS IN JERUSALEM 37 
 
 of strength for self-support. It is the duty of the Church 
 to stretch out the right hand in loving ministry, to offer 
 rehef and to express sympathy, but to do so "in the name 
 of Jesus Christ," and to inspire faith in him who alone 
 can heal and save. 
 
 b. Peter's Second Sermon. Ch. 3 : 11-26 
 
 11 And as he held Peter and John, all the people ran to- 
 gether unto them in the porch that is called Solomon's, 
 greatly wondering. 12 And when Peter saw it, he answered 
 unto the people, Ye men of Israel, why marvel ye at this 
 man? or why fasten ye your eyes on us, as though by our 
 own power or godliness we had made him to walk? 13 The 
 God of Abraham, and of Isaac, and of Jacob, the God of our 
 fathers, hath glorified his Servant Jesus ; whom ye delivered 
 up, and denied before the face of Pilate, when he had deter- 
 mined to release him. 14 But ye denied the Holy and 
 Righteous One, and asked for a murderer to be granted unto 
 you, 15 and killed the Prince of hfe; whom God raised from 
 the dead; whereof we are witnesses. 16 And by faith in 
 his name hath his name made this man strong, whom ye 
 behold and know: yea, the faith which is through him hath 
 given him this perfect soundness in the presence of you all. 
 17 And now, brethren, I know that in ignorance ye did it, as 
 did also your rulers. 18 But the things which God fore- 
 showed by the mouth of all the prophets, that his Christ 
 should suffer, he thus fulfilled. 19 Repent ye therefore, 
 and turn again, that your sins may be blotted out, that so 
 there may come seasons of refreshing from the presence of 
 the Lord; 20 and that he may send the Christ who hath been 
 appointed for you, even Jesus: 21 whom the heaven must 
 receive until the times of restoration of all things, whereof 
 God spake by the mouth of his holy prophets that have been 
 from of old. 22 Moses indeed said, A prophet shall the 
 Lord God raise up unto you from among your brethren, Uke 
 unto me ; to him shall ye hearken in all tilings whatsoever he 
 shall speak unto you. 23 And it shall be, that every soul 
 that shall not hearken to that prophet, shall be utterly de- 
 stroyed from among the people. 24 Yea and all ttie prophets 
 from Samuel and them that followed after, as many as have 
 spoken, they also told of these days. 25 Ye are the sons of 
 the prophets, and of the covenant which God made with your 
 fathers, saying unto Abraham, And in thy seed shall all the 
 families of the earth be blessed. 26 Unto you first God, 
 
38 FOUNDING OF CHURCH Acts 3 : 11-26 
 
 having raised up his Servant, sent him to bless you, in 
 turning away every one of you from your iniquities. 
 
 The notable miracle which had been wrought at the 
 Beautiful Gate of the Temple provided for Peter an eager 
 audience, and also afforded him a proof of the truth he 
 wished to establish. So it had been on the Day of Pente- 
 cost; the gift of tongues attracted the attention of a multi- 
 tude and also established the fact that Jesus was "Lord 
 and Christ." So when a cripple who had been lame from 
 his birth was healed in the name of Christ, "all the people 
 ran together ... in the porch that is called Solomon's, 
 greatly wondering." To the throng thus gathered in the 
 great portico or cloister on the east side of the Temple 
 area Peter delivered his second recorded sermon. 
 
 (1) The Theme, vs. 12-18, as at Pentecost, is the fact 
 that Jesus is the Christ, the Servant of God, the divine 
 Saviour. The miracle which had attracted the crowd, as 
 the miracle at Pentecost, gave to Peter an introduction to 
 his theme and also its supreme demonstration. Pointing 
 to the man who had been healed, Peter declares that the 
 marvel had been produced by no power of his own but by 
 faith in Jesus; it was this faith which had given to the 
 cripple "this perfect soundness." This Jesus had been 
 "delivered up" and "killed"; but such a miracle of heal- 
 ing, wrought by no human wisdom, was a certain proof 
 that he had risen from the dead, and was manifesting his 
 divine presence and power. 
 
 In thus witnessing for his divine Lord, Peter also sets 
 forth the incomparable crime of those by whom he had 
 been rejected and crucified. This charge is made the more 
 emphatic by a series of striking verbal contrasts. In their 
 guilty unbelief they had really rejected the God of their 
 fathers whom they professed to serve. They delivered to 
 death One whom even the pagan Pilate would have re- 
 leased. They "denied the Holy and Righteous One, and 
 asked for a murderer." They chose a destroyer of life in 
 place of the giver and "Prince of life." Him whom they 
 killed God raised up. He whom they regarded as a male- 
 factor had wrought this marvelous benefaction. The 
 
Acts 3 : 11-26 WITNESS IN JERUSALEM 39 
 
 miracle was a vindication of Jesus, but it convicted those 
 who had refused to accept him. 
 
 Peter makes two additional statements; neither excuses 
 his hearers, but both give them hope of pardon. First, y^ 
 they had acted in ignorance; it was sinful, but might be 
 pardoned should they now repent in the light of the testi- 
 mony concerning a risen Christ. Secondly, the death of '' 
 Christ, which they had secured, was part of the plan of 
 salvation of which all the prophets had spoken; this did 
 not mitigate their crime, but it declared to them the divine 
 provision for the forgiveness of sin. 
 
 (2) A Call to Repentance, vs. 19-21, naturally follows. 
 It is brief and serious, yet it is enforced by no threat, but 
 based upon most gracious promises. These point to IdIcss- 
 ings both individual and universal, both for the immediate 
 present and for the distant future. If they would sincerely 
 repent of their unbelief and would turn from their evil 
 ways, their sins would be "blotted out"; and, more mar- 
 velous still, Jesus Christ would come back again from 
 heaven and the whole world would experience the glad 
 "times of restoration" of which all the poets and prophets 
 have sung. Forgiveness of sins has been made possible by 
 the first coming of Christ, by his sufiferings and death; 
 but universal blessing is conditioned upon his appearing a 
 second time. Every repentant believer is hastening that 
 day, and such messages as this of Peter lead men to 
 repentance. 
 
 (3) An Appeal to Scripture, vs. 22-26, closes the sermon 
 and bases both its warnings and its promises upon the 
 words of Moses and the prophets. Even the great law- 
 giver had specifically predicted the coming of Christ and 
 had declared the doom of all who refuse to accept him: 
 "Every soul that shall not hearken to that prophet, shall 
 be utterly destroyed." However, "all the prophets from 
 Samuel" had foretold the present days of grace; they had 
 spoken of the atoning work of Christ, and of his coming 
 glory; the promises of blessing were for "all the families of 
 the earth," but first of all the offer of salvation had come to 
 Israel; to them the Christ had been sent to bless them in 
 turning every one from his sins. The same Saviour is 
 
40 FOUNDING OF CHURCH Acts 4 : 1-17 
 
 being presented to-day, and his appointed^ messengers 
 declare his pardoning grace, the peril of rejecting him, 
 and the possibility of sharing the blessedness of his per- 
 fected Kingdom. 
 
 c. The Boldness of Peter and John. Ch. 4 : 1-22 
 
 1 And as they spake unto the people, the priests and the 
 captain of the temple and the Sadducees came upon them, 2 
 being sore troubled because they taught the people, and pro- 
 claimed in Jesus the resurrection from the dead. 3 And 
 they laid hands on them, and put them m ward unto the 
 morrow: for it was now eventide. 4 But many of them that 
 heard the word believed; and the niunber of the men came 
 to be about five thousand. 
 
 5 And it came to pass on the morrow, that their rulers and 
 elders and scribes were gathered together in Jerusalem; 
 6 and Annas the high priest was them, and Caiaphas, and 
 John, and Alexander, and as many as were of the kindred of 
 the high priest. 7 And when they had set them in the midst, 
 they inquired. By what power, or in what name, have ye done 
 this? 8 Then Peter, filled with the Holy Spirit, said unto 
 them. Ye rulers of the people, and elders, 9 if we this day 
 are examined concerning a good deed done to an impotent 
 man, by what means this man is made whole; 10 be it known 
 unto you all, and to all the people of Israel, that in the name 
 of Jesus Christ of Nazareth, whom ye crucified, whom God 
 raised from the dead, even in him doth this man stand here 
 laefore you whole. 11 He is the stone which was set at 
 nought of you the builders, which was made the head of the 
 comer. 12 And in none other is there salvation: for neither 
 is there any other name under heaven, that is given among 
 men, wherein we must be saved. 13 Now when they beheld 
 the boldness of Peter and John, and had perceived tiiat they 
 were unlearned and ignorant men, they marvelled; and 
 they took knowledge of them, that they had been with Jesus. 
 14 And seeing the man that was healed standing with them, 
 they could say nothing against it. 15 But when they had 
 commanded them to go aside out of the coimcil, they con- 
 ferred among tiiemselves, 16 saying. What shall we do to 
 these men? for that indeed a notable miracle hath been 
 wrought through them, is manifest to all that dwell in Jeru- 
 salem; and we cannot deny it. 17 But that it spread no 
 further among the people, let us threaten them, that they 
 
Acts 4 : 18-22 WITNESS IN JERUSALEM 41 
 
 speak henceforth to no man in this name. 18 And they 
 called them, and charged them not to speak at all nor teach 
 in the name of Jesus. 19 But Peter and John answered and 
 said unto them, Whether it is right in the sight of God to 
 hearken imto you rather than unto God, judge ye: 20 for 
 we cannot but speak the things which we saw and heard. 
 21 And they, when they had further threatened them, let 
 them go, finding nothing how they might punish them, 
 because of the people; for all men glorified God for that 
 which was done. 22 For the man was more than forty years 
 old, on whom this miracle of healing was wrought. 
 
 "^ (1) The Arrest of the Apostles, vs. 1-4, was duj not so 
 much to the miracle which they had wrought as to the 
 claims of which the miracle had been the occasion and the 
 proof. It was the sermon of Peter which aroused the 
 antagonism of the rulers and resulted in the first oppo- 
 sition to the Christian Church. These rulers were prompt 
 to act. While the apostles were still addressing the crowd 
 which the miracle had attracted, "the priests and the 
 captain of the temple and the Sadducees came upon them 
 . . . and put them in ward unto the morrow." "The 
 captain of the temple," the priest who was in charge of 
 the sacred precincts, may have feared a tumult when he 
 saw the excitement aroused by the man who had been 
 healed; but the secret source of the opposition is disclosed 
 by the mention of the "Sadducees." They were the real 
 instigators of the movement. They formed the most aristo- 
 cratic, wealthy, and powerful party in Jerusalem, but also 
 the least orthodox. As they were materialists and denied 
 the doctrines of a future life and of the immortality of the 
 soul, they were "sore troubled" because the apostles 
 "taught the people, and proclaimed in Jesus the resur- 
 rection from the dead." It must have angered them to be 
 told that the man whom they had crucified had risen and 
 was again to appear. It may also be noticed that they 
 would be jealous of any popular movement which might 
 lessen their power and endanger the rich revenues they 
 reaped from the Temple worship. However, their action 
 was cautious and guarded. They merely secured the arrest 
 of the apostles, who were placed in confinement, only to be 
 
42 FOUNDING OF CHURCH Acts 4 : 18-22 
 
 detained until the next day because the hour was now too 
 late for a public trial. 
 
 It should be observed that ^keptics like the Sadducees 
 
 , have always been the most bitter enemies of Christ; 
 
 \ further that the attacks upon the Church became more 
 bitter only as its members were better prepared to endure 
 the trial; and further that the Church always thrives 
 under persecution. This is the significance, possibly, of 
 the surprising connection of the statements that Peter 
 and John were arrested, and that "many of them that 
 heard the word believed; and the number of the men 
 came to be about five thousand." 
 
 (2) The Arraignment of Peter and John, vs. 5-7, formed 
 an imposing scene. The "rulers and elders and scribes 
 were gathered together," that is, there was a session of the 
 sanhedrin, the highest court of the nation. Among its 
 members were Annas, who had been deposed by the 
 Romans but was still regarded as high priest by the Jews; 
 Caiaphas, his son-in-law, who had been appointed as his 
 successor; and John and Alexander, whose names are 
 mentioned to add to the impression of the dignity and 
 power and representative character of the council. 
 
 The question officially addressed to the disciples was 
 not sincere, but was intended as a snare to draw from them 
 an answer which might be construed technically as blas- 
 phemy: "By what power [in yourselves], or in what name 
 [of magic or incantation] have ye done this? " They hoped 
 that the apostles would ascribe divine power to some being 
 other than God. Their implied challenge was at once 
 accepted; and the apostles declared the miracle to have 
 been wrought by their divine Saviour and Lord. 
 
 (3) The Answer of the Apostles, vs. 8-12, is character- 
 ized, however, by marked courtesy and dignity. When 
 men of humble station are faced by such an august tribunal 
 they usually exhibit either cringing cowardice or brazen 
 insolence. Peter is courteous; but we cannot fail to 
 notice the sarcasm of his opening sentence: "If we . . . 
 are examined concerning a good deed done to an impotent 
 man" — if this is the case, is it not absurd to treat as crimi- 
 nals men who have merely relieved distress? Thus Peter 
 
Acts 4 : 18-22 WITNESS IN JERUSALEM 43 
 
 at once places in a ridiculous light his enemies who in 
 cowardice and treachery have asked an explanation of the 
 miracle. Yet he proceeds to answer their question, and 
 rejoices in the fact that his judges do not and cannot deny 
 the reality of the miracle or separate it from the testimony 
 which he is ready to bear. He boldly declares that the 
 man has been healed in the name of Jesus Christ, whom 
 these rulers killed, whom in striking contrast "God raised 
 from the dead"; they had treated him with contempt, but 
 God had raised him to the place of supreme honor — "a 
 stone ... set at nought," but now "made the head of the 
 corner." "Neither is there any other name under heaven, 
 that is given among men, wherein we must be saved," 
 thus Peter asserts not only that the miracle has been 
 wrought in the name of Jesus Christ, but that he 
 and his judges can have eternal salvation in no other 
 name. His words are at once a rebuke, a challenge, and 
 an invitation. They need to be reviewed and weighed 
 to-day by certain benevolent but superficial talkers who 
 are asserting that Christianity is only one among many 
 religions, and that it is only necessary for one to be 
 sincere in his own belief. Such teachers must reconcile 
 their statements with those of Peter and John who were 
 "filled with the Holy Spirit" when they declared that 
 there is but one Name wherein we must be saved. 
 
 (4) The Threat of the Rulers and the Calm Defiance of 
 the Apostles, vs. 13-22, not only emphasize further the 
 courage of Peter and John but also actually mark a crisis 
 in the history of the Church. For two reasons the boldness 
 of the apostles astonished the members of the council. 
 First, they were "unlearned and ignorant men," which 
 does not mean that they were illiterate, but that they had 
 not received the technical training of the Jew^h schools and 
 therefore might not have dared to dispute with the skilled 
 lawyers who composed the court. Secondly, "they took 
 knowledge of them, that they had been with Jesus"; 
 this familiar statement is usually taken to mean that the 
 knowledge explained the conduct of the apostles; on the 
 other hand it really added to the perplexity of the rulers; 
 the apostles "had been with Jesus," they knew him inti- 
 
44 FOUNDING OF CHURCH Acts 4 : 23-27 
 
 mately, they could not have been mistaken easily as to 
 his identity, yet they declared him to be alive, and in spite 
 of their humble rank they insisted, even before the sanhe- 
 drin, that Jesus was living and that miracles were being 
 wrought in his name. 
 
 The rulers held a secret conference ; they could not deny 
 the miracle, for the man who had been healed was standing 
 in their midst, but they could forbid the apostles to " teach 
 in the name of Christ." This they did with severe threat- 
 enings; and they received the memorable reply: ** Whether 
 it is right in the sight of God to hearken unto you rather 
 than unto God, judge ye: for we cannot but speak the 
 things which we saw and heard." By these words the 
 apostles virtually declared the Church to be independent 
 of the Jewish State, and they repudiated the rulers as be- 
 ing opposed to God on whose side the apostles claimed to 
 be. Peter and John may not have seen the full significance 
 of their words; but their bold determination to witness for 
 Christ was the first great step in the development of the 
 Church from a Jewish sect into a universal brotherhood. 
 It does require courage to separate from associations 
 which one has held sacred and to oppose authorities whom 
 one has regarded as supreme; but the only possible course 
 for a Christian is the one which he believes to be "right 
 in the sight of God." Such a choice always results in 
 larger liberties and increased power. 
 
 d. The Prayer of the Church. Ch. 4 : 23-31 
 
 23 And being let go, they came to their own company, and 
 reported all that the chief priests and the elders had said unto 
 them. 24 And they, when they heard it, lifted up tiieir 
 voice to God with one accord, and said, O Lord, thou that didst 
 make the heayen and the earth and the sea, and all that in 
 them is: 25 who by the Holy Spirit, by the mouth of our 
 father David thy servant, didst say, 
 
 Why did the Gentiles rage. 
 
 And the peoples imagine vain things? 
 
 26 The kings of the earth set themselves in array, 
 And the rulers were gathered together, 
 Against the Lord, and against his Anointed : 
 
 27 for of a truth in this city against thy holy Servant Jesus) 
 
Acts 4: 28-31 WITNESS IN JERUSALEM 45 
 
 whom thou didst anoint, both Herod and Pontius Pilate, 
 with the Gentiles and the peoples of Israel, were gathered 
 together, 28 to do whatsoever thy hand and thy counsel 
 foreordained to come to pass. 29 And now. Lord, look upon 
 their threatenings : and grant unto thy servants to speak thy 
 word with all boldness, 30 while thou stretchest forth thy 
 hand to heal; and that signs and wonders may be done 
 through the name of thy holy Servant Jesus. 31 And when 
 they had prayed, the place was shaken wherein they were 
 gathered together; and they were all filled with the Holy 
 Spirit, and they spake the word of God with boldness. 
 
 When Peter and John were released by the rulers, they 
 hastened back to their fellow Christians to report their 
 experiences. A meeting was held for praise and prayer. 
 There was rejoicing in the deliverance of the apostles and 
 in the bold witness they had been called to bear; but the 
 situation was serious. They were commissioned to wit- 
 ness for Christ, and now the supreme rulers of the nation 
 had positively forbidden all testimony In his name. Their 
 minds turned for comfort to the Scriptures, that unfailing 
 source of consolation to Christians In all ages. It was the 
 Second Psalm which brought them the needed message; 
 In all ages the gift of sacred song pours Its balm on sore 
 hearts In hours of need. In the words of David they found 
 a description of the opposition offered to Christ, and now 
 to his Church. The parallel is perfect; the psalmist had 
 spoken of "kings" and "rulers" and "Gentiles" and 
 "peoples" arrayed against the "Anointed," and thus 
 Herod the king and Pilate the ruler and the unbelieving 
 "Gentiles" and the "peoples of Israel" set themselves 
 against Jesus, the anointed Christ. As in their prayer the 
 disciples quoted this psalm, they thus Identified them- 
 selves with their Lord; the same hostility from which he 
 suffered was being directed toward them, his followers. 
 But there is a further implication; the psalm declared 
 that at such opposition, "He that sitteth in the heavens 
 will laugh: the Lord will have them in derision," there- 
 fore, as the disciples cry out In their time of need It Is to 
 One who can deliver. It was not for deliverance, however, 
 that the disciples made specific request, but for "boldness " 
 
46 FOUNDING OF CHURCH Acts 4 : 32-37 
 
 in witnessing for Christ and for miracles to accompany 
 and to attest their message. The Church of the present 
 day need not expect freedom from opposition; but in all 
 circumstances courage can be shown and wonders can be 
 wrought by those who look to God for help to accomplish 
 their allotted tasks. 
 
 The answer is sure to come, as it did to the disciples of 
 old: "The place was shaken wherein they were gathered 
 together; and they were all filled with the Holy Spirit, 
 and they spake the word of God with boldness." The 
 experience has been called "a second Pentecost"; and such 
 indeed it was". Instead, however, of the sound like a wind 
 and the tongues of fire there was a trembling of the ground, 
 to symbolize a divine presence and power. Instead of 
 ability to speak foreign languages, courage was given to 
 testify for Christ before their own countrymen. Chris- 
 tians need to be "filled with the Holy Spirit" again and 
 again. The supreme condition is surrender to Christ and 
 a whole-hearted desire to do his will in spite of peril and 
 opposition and hatred. The result will be new courage 
 and power in service, and not infrequently it will come 
 when believers are assembled in some "upper room" 
 where they have met to read the Scriptures, to sing, and 
 to unite their hearts in prayer. 
 
 4. The First Discipline. Chs. 4 : 32 to 5 : 11 
 
 4: 32 And the multitude of them that believed were of one 
 heart and soul: and not one of them said that aught of the 
 tilings which he possessed was his own; but they had all 
 things common. 33 And with great power gave the apostles 
 their witness of the resurrection of the Lord Jesus: and 
 great grace was upon them all. 34 For neither was there 
 among them any that lacked : for as many as were possessors 
 of lands or houses sold them, and brought the prices of the 
 things that were sold, 35 and laid them at the apostles' feet: 
 and distribution was made unto each, according as any one 
 had need. 36 And Joseph, who by the apostles was sur- 
 named Barnabas (which is, being interpreted, Son of ex- 
 hortation), a Levite, a man of Cyprus by race, 37 having a 
 field, sold it, and brought the money and laid it at the apostles' 
 feet. 
 
Acts 5:1-11 WITNESS IN JERUSALEM 47 
 
 5: 1 But a certain man named Ananias, with Sapphira his 
 wife, sold a possession, 2 and kept back part of the price, 
 his wife also being privy to it, and brought a certain part, 
 and laid it at the apostles' feet. 3 But Peter said, Ananias, 
 why hath Satan filled thy heart to lie to the Holy Spirit, and 
 to keep back part of the price of the land? 4 While it 
 remained, did it not remain thine own? and after it was sold, 
 was it not in thy power? How is it that thou hast conceived 
 this thing in thy heart? thou hast not lied unto men, but 
 unto God. 5 And Ananias hearing these words fell down 
 and gave up the ghost: and great fear came upon all that 
 heard it. 6 And the young men arose and wrapped him 
 round, and they carried him out and buried him. 
 
 7 And it was about the space of three hours after, when his 
 wife, not knowing what was done, came in. 8 And Peter 
 answered unto her. Tell me whether ye sold the land for so 
 much. And she said. Yea, for so much. 9 But Peter saW unto 
 her, How is it that ye have agreed together to try the Spirit of 
 the Lord? behold, the feet of them that have buried thy 
 husband are at the door, and they shall carry thee out. 
 10 And she fell down immediately at his feet, and gave up the 
 ghost: and the young men came in and found her dead, and 
 fiiey carried her out and buried her by her husband. 11 
 And great fear came upon the whole church, and upon all 
 that heard these things. 
 
 The sin of Ananias and Sapphira found its occasion in 
 the "community of goods" which for a time was prac- 
 ticed by the Church in Jerusalem. The custom is first 
 mentioned in connection with the manifestation of the 
 Holy Spirit at Pentecost; so this second reference immedi- 
 ately follows the account of the new infilling of the Spirit 
 experienced by the disciples as they met in prayer. The 
 custom is here more fully explained. It might seem at 
 first that the entire Church membership had a common 
 purse, and from this narrative many have argued for 
 "communism" as being truly Christian and apostolic. 
 A more cireful reading of all the statements shows that 
 the "community of goods" here described was purely 
 local, tenjiporary, occasional, and voluntary. It was prac- 
 ticed onli ' in Jerusalem, not in other cities of the empire, 
 and therfi only for a time. It was not observed by all 
 Christiaiis even in Jerusalem, in the sense that all their 
 
48 FOUNDING OF CHURCH Acts 5 : 1-11 
 
 possessions were sold and placed in a common fund. 
 Mary, the mother of Mark, continued to own her spacious 
 home in the city and to use it for the entertainment of 
 her Christian friends. Her nephew, Barnabas, is cited in 
 this paragraph as an example of special generosity for 
 selling a field which he owned, and offering the proceeds for 
 the use of the Church. Peter tells Ananias that he had 
 been under no compulsion to sell his plot of land, and that 
 when it was sold he had been free to retain the money, if 
 he had so wished. The facts seem to be that many Chris- 
 tians did contribute to the treasury of the Church all they 
 had, others sold their possessions from time to time as 
 special demands for relief arose, still others retained the 
 ownership of their property regarding it as a sacred trust. 
 The matter was rather one of sentiment, of spirit, of char- 
 ity, than of definite requirement and inflexible rule. 
 These believers "were of one heart and soul," that is the 
 important point; and when any necessity arose they were 
 quite willing to sell houses and lands and to place the 
 money "at the apostles' feet" that distribution might be 
 made "according as any one had need." From this para- 
 graph, therefore, it is not well to argue against the right 
 of private ownership to-day, nor to seek to establish any 
 particular economic theory. What is truly significant, 
 remarkable, admirable, is the love which prompted these 
 believers, so that "not one of them said that aught of the 
 things which he possessed was his own." Such an attitude 
 of mind is possible for one who still retains legal title to 
 the wealth which he is administering for the benefit of 
 dependents, and for the good of the community, the 
 Church, and the State. Such love, however, is the gift of 
 the Spirit, as is suggested by the connection in which this 
 community of goods is mentioned, and it is possessed by 
 those who have yielded themselves wholly to Christ. It 
 may be manifested in some such form of voluntary com- 
 munism as was practiced by this early Church, where it 
 exists it is sure to be shown; and where such true and 
 practical and compelling love for fellow Christians is seen 
 by the unbelieving world, there, as in Jerusalem in the 
 early days of the Church, the witness of believers to "the 
 
Acts 5f Ml WITNESS IN JERUSALEM 49 
 
 resurrection of the Lord Jesus" will be attended "with 
 great power." 
 
 This voluntary community of goods gave opportunity 
 for the exhibition of liberality and love, but it also was 
 ^pen to abuse, to deception, and to fraud. Barnabas, of 
 Cyprus, is mentioned as a marked illustration of the 
 former, though why his gift was specially remarkable is 
 a matter of conjecture; of the latter, and in striking con- 
 trast to Barnabas, was the example of Ananias and Sap- 
 phira. The weakness of most theories which advocate 
 communism in any form, lies in their presupposing hon- 
 esty and generosity, while failing to reckon with human 
 selfishness and depravity. 
 
 The sin which appeared first in the early Church was 
 grievous and was visited with the severest punishment, 
 yet its form is not so unfamiliar to-day as to lose its lesson 
 of warning for even the professed followers of ^Christ. 
 The offense is commonly regarded as that of lying, and 
 surely it v/as that, even though it included many other 
 elements. Ananias acted a lie, his wife spoke one. He 
 sold a piece of property and brought to Peter, for the 
 Church treasury, part of the price, pretending that it was 
 the whole. When Sapphira appeared, Peter asked her 
 whether the amount brought by her husband was all that 
 had been received for the land, and she falsely declared that 
 it was. Here it might be well to pause in the story to ob- 
 serve how painfully common are various kinds of decep- 
 tion and pretense and affectation and falsehood, and 
 further to suggest a review of the warnings against this 
 sin which are found in the Old Testament and in the New. 
 However, Ananias was not only a liar; he was a thief. 
 This is the meaning of Peter when he accuses him of 
 having "kept back" dishonestly, or having fraudulently 
 concealed part of the price. He was guilty, moreover, 
 of impiety and sacrilege. He had lied not only to men 
 but to God, and actually he had endeavored to rob God, 
 for he had tried to deceive the Church which the Holy 
 Spirit was controlling; he had kept for himself part of the 
 sum which he professed to have devoted to a sacred use. 
 Thus the crime is characterized by Peter as an endeavor 
 
50 FOUNDING OF CHURCH Acts 5:1-11 
 
 "to lie to the Holy Spirit" and "to try the Spirit of the 
 Lord." The latter phrase seems to suggest a rash testing 
 of the knowledge and holiness and justice and power of 
 God. 
 
 The motives which led to such dishonesty and presump- 
 tion were probably love of money and love of praise. The 
 former appears in both its common forms of avarice and 
 covetousness. At a, time when sacrifice and generosity 
 were expected, Ananias wished to retain his wealth; and 
 by pretending to give to the Church all he possessed, he 
 expected henceforth to draw continually upon the fund 
 provided for the poor. Then, too, there was the vain 
 ambition to be regarded as liberal and heroic without the 
 willingness to pay the price. Their obedience to such 
 impulses and their compact in sin show Ananias and Sap- 
 phira to have been unbelievers and hypocrites. 
 
 Thus it is not difficult to understand the startling sever- 
 ity of the punishment which was visited upon the offenders. 
 By a direct visitation of divine power they were smitten 
 with instant death. God was determined to protect his 
 Church from impostors and intruders, so we read that 
 consequently "of the rest durst no man join himself to 
 them." The effect upon the believers was notable also: 
 "Great fear came upon the whole church." It is signifi- 
 cant to notice that this is the first time the word "church" 
 appears in The Acts. The connection seems to emphasize 
 the supreme lesson of the story, namely, that the Church 
 as a body witnessing for Christ must be kept pure and 
 holy; and it might be added that in no way is consecration 
 more fairly tested than by the practice of individual Chris- 
 tians in the matter of tithes and offerings. 
 
 5. The First Persecution. Ch. 5 : 12-42 
 
 By an act of severe discipline God had protected the 
 Church from corruption within; he now stretches forth 
 his hand to deliver the Church in peril from without. At 
 an earlier period Peter and John had come into collision 
 with the Jewish rulers and had been imprisoned and 
 threatened; but now more severe opposition is experi- 
 enced: not only two, but all the apostles are arrested; 
 
Acts 5 : 12-21 WITNESS IN JERUSALEM 51 
 
 they are not only threatened, but beaten. This was the 
 first real persecution of the Christian Church. 
 
 a. The Occasion. Ch. 5 : 12-16 
 
 12 And by the hands of the apostles were many signs and 
 wonders wrought among the people ; and they were all with 
 one accord in Solomon's porch. 13 But of the rest durst no 
 man join himself to them: howbeit the people magnified 
 them; 14 and believers were the more added to the Lord, 
 multitudes both of men and women; 15 insomuch that they 
 even carried out the sick into the streets, and laid them on 
 beds and couches, that, as Peter came by, at the least his 
 shadow might overshadow some one of them. 16 And there 
 also came together the multitude from the cities round about 
 Jerusalem, bringing sick folk, and them that were vexed with 
 unclean spirits : and they were healed every one. 
 
 The occasion for persecuting the Church was found in 
 the rapid growth in the number of believers, and the con- 
 sequent bitter envy of the Sadducees. This growth was 
 due in no small measure to the extraordinary miracles 
 wrought by the apostles, and to the testimony, which 
 these miracles accredited, which was borne by the apostles 
 in the most public manner as the Christians met daily in 
 Solomon's porch within the precincts of the Temple. So 
 astonishing were the miracles that the news of them 
 spread through every quarter of the sacred city, and the 
 sick were carried out into the streets with the hope that 
 even the shadow of Peter failing on them might effect 
 cures. The excitement spread even outside of Jerusalem, 
 and from the neighboring cities were brought the sick 
 and demon-possessed, and they were healed. 
 
 h. Imprisonment and Deliverance. Ch. 5 : 17-25 
 
 17 But the high priest rose up, and all they that were with 
 him (which is tiie sect of the Sadducees), and they were 
 filled with jealousy, 18 and laid hands on the apostles, and put 
 them in public ward. 19 But an angel of the Lord by night 
 opened the prison doors, and brought them out, and said, 
 20 Go ye, and stand and speak in the temple to the people 
 all the words of this Life. 21 And when they heard this, they 
 
52 FOUNDING OF CHURCH Acts 5 : 22-28 
 
 entered into the temple about daybreak, and taught. But 
 the high priest came, and they that were with him, and 
 called the council together, and all the senate of the children 
 of Israel, and sent to the prison-house to have them brought. 
 22 But the officers that came found them not in the prison; 
 and they returned, and told, 23 saying. The prison-house we 
 found shut in all safety, and the keepers standing at the 
 doors: but when we had opened, we found no man within. 
 24 Now when the captain of the temple and the chief priests 
 heard these words, they were much perplexed concerning 
 them whereunto this would grow. 25 And there came one 
 and told them. Behold, the men whom ye put in the prison 
 are in the temple standing and teaching the people. 
 
 The imprisonment and the deliverance of the apostles are 
 narrated with dramatic vividness. The Jewish rulers, 
 whose threats have been disregarded, mad with jealousy 
 and hatred, seize the apostles "and put them in public 
 ward," intending to bring them to trial and to death; 
 but by night an angel of the Lord opens the doors and 
 sends the prisoners to preach in the Temple the gospel 
 message which is beautifully designated as "the words of 
 this Life," the good news of the life that is life indeed. It 
 is hardly wise to deny the agency of angels or to question 
 a supernatural occurrence in this chapter of miracles. 
 Probably most Christians would do well to believe more 
 implicitly in the protecting power of those "ministering 
 spirits" which are "sent forth to do service for them that 
 shall inherit salvation." Evidently no other explanation 
 was given to the Jewish council by the officers who re- 
 ported the disappearance of the prisoners; and it is cer- 
 tain that the wonder and distress of this council were in 
 no measure relieved when word was brought that the 
 apostles were in the Temple teaching the people. 
 
 c. The Second Arrest. Ch. 5 : 26-32 
 
 26 Then went the captain with the officers, and brought 
 them, ^ttM^ithout violence; for they feared the people, lest 
 they should be stoned. 27 And when they had brought 
 them, they set them before the council. And the high 
 priest asked them, 28 saying. We strictly charged you not to 
 teach in this name: and behold, ye have filled Jerusalem 
 
Acts 5 : 29-37 WITNESS IN JERUSALEM 53 
 
 with your teaching, and intend to bring this man's blood 
 upon us. 29 But Peter and the apostles answered and said, 
 We must obey God rather than men. 30 The God of our 
 fathers raised up Jesus, whom ye slew, hanging him on a 
 tree. 31 Him did God exalt with his right hand to be a 
 Prince and a Saviour, to give repentance to Israel, and 
 remission of sins. 32 And we are witnesses of these things; 
 and so is the Holy Spirit, whom God hath given to them that 
 obey him. 
 
 When the apostles are again arrested and arraigned, the 
 reproof of the rulers and the reply of the apostles indicate 
 the helpless anxiety of the former and the calm confidence 
 of the latter. The judges take the place of accused crimi- 
 nals, and complain that the followers of Jesus are attempt- 
 ing to bring upon them the responsibility for his death. 
 The answer of Peter startles them. He boldly charges 
 them with murder for having secured the crucifixion of 
 Jesus; but he declares that Jesus has risen, that he occu- 
 pies the place of supreme power, and that through his 
 name pardon can be secured for those who repent; as 
 witnesses to these truths he declares that the apostles are 
 one with the Holy Spirit. Most startling of all is the bold 
 word: "We must obey God rather than men." Thus he 
 places on one side the chief council of the Jews, and on 
 the other God and the followers of Christ. Here is not 
 only a defiance of his judges; here again is a bold declar- 
 ation that the Christian Church is independent of the 
 Jewish State. 
 
 d. The Defense of Gamaliel. Ch. 5 : 33-39 
 
 33 But they, when they heard this, were cut to the heart, 
 and were minded to slay them. 34 But there stood up one 
 in the council, a Pharisee, named Gamaliel, a doctor of the 
 law, had in honor of all the people, and commanded to put 
 the men forth a little while. 35 And he said unto them, 
 Ye men of Israel, take heed to yourselves as touching these 
 men, what ye are about to do. 36 For before these days 
 rose up Theudas, giving himself out to be somebody; to 
 whom a munber of men, about four hundred, joined them- 
 selves: who was slain; and all, as many as obeyed him, 
 were dispersed, and came to nought. 37 After this man rose 
 
54 FOUNDING OF CHURCH Acts 5 : 38-41 
 
 up Judas of Galilee in the days of the enrolment, and drew 
 away some of the people after him: he also perished; and 
 all, as many as obeyed him, were scattered abroad. 38 And 
 now I say unto you. Refrain from these men, and let them 
 alone: for if this counsel or this work be of men, it will be 
 overthrown: 39 but if it is of God, ye will not be able to 
 overthrow them; lest haply ye be found even to be fighting 
 against God. 
 
 The defense of Gamaliel somewhat abated the wrath of 
 the rulers, and it probably saved the lives of the apostles. 
 Gamaliel was a Pharisee of wide repute and recognized 
 ability. Even with a council composed largely of Sad- 
 ducees his words carried conviction and largely deter- 
 mined the decision reached. He counseled inaction, delay, 
 caution: "Refrain from these men, and let them alone: 
 for if this counsel or this work be of men, it will be over- 
 thrown: but if it is of God, ye will not be able to over- 
 throw them; lest haply ye be found even to be fighting 
 against God." He argued from two historic examples of 
 popular uprisings which had utterly failed, those of Theu- 
 das and Judas, both of whom not many years before had 
 appealed to the national hopes of the Jews, had attempted 
 to rebel against the power of Rome, and had perished 
 miserably. Such too, argued Gamaliel, would be the fate 
 of the apostles unless, perchance, they were bearers of a 
 divine message. This counsel was not perfect; It was not 
 wholly courageous; It did not propose an effort to weigh 
 evidence and to discover truth; but it was far from the 
 mad Intolerance which had swayed the Jewish court. It 
 rebuked the impatience which so often Is the essence of 
 persecution and bigotry. It allowed time to test the right 
 of the cause. Such advice Is often needed; It is always 
 infinitely better than a resort to violence, or than the sug- 
 gestion that might makes right. 
 
 e. Punishment and Liberation, Ch. 5 : 40-42 
 
 40 And to him they agreed: and when they had called 
 the apostles unto them, they beat them and charged them 
 not to speak in the name of Jesus, and let them go. 41 They 
 therefore departed from the presence of the council, rejoicing 
 
Acts 5 : 42 to 6: 7 WITNESS IN JERUSALEM 55 
 
 that they were counted worthy to suffer dishonor for the Name. 
 42 And every day, in the temple and at home, they ceased 
 not to teach and to preach Jesus as the Christ. 
 
 Only in part was Gamaliel's suggestion followed by the 
 Jewish sanhedrin. They decided to set the apostles free, 
 but they first threatened them and inflicted upon them a 
 cruel beating. It was probably the first physical suff"ering 
 which had been endured by the followers of Christ. The 
 apostles were undaunted; they rejoiced that they were 
 counted worthy to suff'er dishonor for the name of their 
 Lord; they boldly continued their testimony, for by his 
 divine intervention God had set his approval on their 
 declaration of freedom from the Jewish State, and had 
 assured them of his power and purpose to deliver the 
 Church as it bore its witness for Christ. 
 
 6. The First Organization. Ch. 6 : 1-7 
 
 1 Now in these days, when the number of the disciples 
 was multiplying, there arose a murmuring of the Grecian 
 Jews against the Hebrews, because their widows were 
 neglected in the daily ministration. 2 And the twelve called 
 the multitude of the disciples unto them, and said, It is not 
 fit that we should forsake the word of God, and serve tables. 
 3 Look ye out therefore, brethren, from among you seven 
 men of good report, full of the Spirit and of wisdom, whom 
 we may appoint over this business. 4 But we will continue 
 stedfastly in prayer, and in the ministry of the word. 5 And 
 the saying pleased the whole multitude: and they chose 
 Stephen, a man full of faith and of the Holy Spirit, and Philip, 
 and Prochorus, and Nicanor, and Timon, and Parmenas, and 
 Nicolaus a proselyte of Antioch; 6 whom they set before the 
 apostles: and when they had prayed, they laid their hands 
 upon them. 
 
 7 And the word of God increased; and the number of the 
 disciples multiplied in Jerusalem exceedingly; and a great 
 company of the priests were obedient to the faith. 
 
 The first difficulty within the early Church appeared in 
 connection with the distribution of the fund for the relief 
 of the poor. "There arose a murmuring" of the Greek- 
 speaking Jewish Christians against those that spoke He- 
 
56 FOUNDING OF CHURCH Acts 6 : 1-7 
 
 brew, the charge being that "their widows were neglected 
 in the daily ministration." The complaint was probably 
 well founded, yet the difficulty was due to no intentional 
 fault, for the condition was not met by punishing ofTenders 
 or suggesting more equality in the daily distribution, but 
 by giving more help to the apostles who were responsible 
 for the task. The work had grown too burdensome; "the 
 number of the disciples was multiplying"; and among 
 the many who needed relief, widows who had no one to 
 represent them, and who could not speak Hebrew, might 
 most naturally be overlooked. However, it does appear 
 that the Greek-speaking Christians were suspicious and 
 that serious trouble threatened. 
 
 The apostles showed great wisdom in meeting the diffi- 
 culty; they called a meeting of the Church and advised 
 the election of seven men to whom might be intrusted the 
 task of overseeing the poor. Thus at the very start the 
 government of the Church is seen to be democratic; it 
 was not that of a clerical despotism, but of a Christian 
 republic. The election was by the people, but the new 
 officers were ordained by the apostles, who prayed and 
 laid their hands upon them, to indicate that they were 
 solemnly appointed to their new task. Again it should 
 be noted that a distinction is drawn between the officers 
 of the Church; one class was to "serve tables," to admin- 
 ister the finances and to care for the needy ; the other was 
 to devote itself to preaching and prayer. This regulation 
 as to the ministry of the Church shows how Church gov- 
 ernment developed, not by establishing in advance an 
 elaborate system of rules and offices, but by free deter- 
 mination by which new conditions were met as they arose. 
 
 The suggestion of the apostles further indicates the 
 character of men who are qualified to serve as officers in 
 the Church, even though their ministry is to be concerned 
 with finances and temporal affairs. They were to be 
 "men of good report, full of the Spirit and of wisdom." 
 Integrity and sagacity were not enough; spirituality was 
 likewise required. 
 
 The election resulted in the choice of seven men, all of 
 whom bore Greek names. This is no proof, however, 
 
Acts 6 : 1-7 WITNESS IN JERUSALEM 57 
 
 that all were Greeks, as such names were common among 
 the Jews and were found in the list of the twelve apostles. 
 It may indicate, however, that most of them were Greek- 
 speaking and were chosen to please the party which had 
 felt aggrieved. 
 
 The effect of this new regulation was at once mani- 
 fested in the more rapid growth of the Church. This was 
 due to the spirit of harmony which had been produced, 
 and further to the fact that the apostles were now freed 
 from burdensome details and were able to devote them- 
 selves wholly to the preaching of the gospel. Even "a 
 great company of the priests" believed. These men had 
 most of all to lose by their change of faith, and their con- 
 version most forcibly emphasized the swift advance of 
 the Christian cause. 
 
 It is quite probable that this incident is the origin of the 
 office of "deacon." The "seven" are not so designated, 
 but their duties seem to have been those performed by 
 deacons in the early history of the Church, and it is natural 
 to conclude that this important form of Christian service 
 was first organized at this time. 
 
 The paragraph is full of suggestion for the guidance of 
 such officers and also for all who are interested in the mat- 
 ter of Church benevolence : 
 
 (1) It is the obvious duty of the Church, in all places, 
 to provide for its needy members. (2) This provision 
 requires discrimination and care lest the most worthy may 
 be neglected. (3) The administration of relief should in- 
 clude personal contact and sympathy, and should not be 
 merely mechanical and institutional. It should comfort 
 and if possible lead to self-support. (4) This work de- 
 mands the appointment of special officers. The * ' minister 
 must be relieved of details connected with the raising and 
 expending of funds. (5) The minister must be allowed to 
 spend his time in study, in preaching, and in prayer. (6) 
 Relief of the poor, or social service of any kind, can never 
 take the place of evangelistic effort. (7) All Church offi- 
 cers are in a true sense "ministers" or "servants," and 
 not lords or masters in the Church; and whatever the 
 fornl of their service, they should seek to bear testimony 
 
58 FOUNDING OF CHURCH Acts 6 : 8-15 
 
 for Christ, as is suggested by the stories of Stephen and 
 PhiHp, two deacons whose pubHc witness forms a signifi- 
 cant part of the history which immediately follows. 
 
 7. The First Martyrdom. Chs. 6 : 8 to 8 : 3 
 a. The Arrest and Accusation of Stephen. Ch. 6 : 8-15 
 
 8 And Stephen,'full of grace and power, wrought great 
 wonders and signs among the people. 9 But there arose 
 certain of them that were of the synagogue called the syna- 
 gogue of the Libertines, and of tiie Cyrenians, and of the 
 Alexandrians, and of them of Cilicia and Asia, disputing 
 with Stephen. 10 And they were not able to withstand the 
 wisdom and the Spirit by which he spake. 11 Then they 
 suborned men, who said, We have heard him speak blas- 
 phemous words against Moses, and against God. 12 And 
 they stirred up the people, and the elders, and the scribes, 
 and came upon him, and seized him, and brought him into 
 the council, 13 and set up false witnesses, who said. This man 
 ceaseth not to speak words against this holy place, and the 
 law: 14 for we have heard him say, that this Jesus of Naz- 
 areth shall destroy this place, and shall change the customs 
 which Moses delivered unto us. 15 And all that sat in the 
 council, fastening their eyes on him, saw his face as it had 
 been the face of an angel. 
 
 The election of "deacons" brought into prominence one 
 whose Greek culture and sympathies aided him in over- 
 coming the narrow prejudices of Judaism and in realizing 
 the universal character of Christianity. Stephen had 
 been appointed to care for needy believers in order that 
 the apostles might be unhampered in their work of preach- 
 ing; yet his own public witness for Christ was so bold, so 
 clear, so convincing, that it was sealed by martyrdom and 
 marked an epoch in the history of the Church. The story 
 of this "layman" emphasizes the truth that the evangeli- 
 zation of the world can never be accomplished by ordained 
 "ministers," unless their testimony is supplemented by 
 that of all members of the Church according to their ability 
 and opportunity. 
 
 The character of Stephen is clearly sketched; he was 
 "of good report, full of the Spirit and of wisdom"; again, 
 
Acts 6 : 8-15 WITNESS IN JERUSALEM 59 
 
 he was "a man full of faith and of the Holy Spirit"; he 
 was "full of grace and power." This "power" mani- 
 fested itself in the working of "great wonders and signs 
 among the people," but it was also evidenced by his burn- 
 ing eloquence and his skill in argument. The latter was 
 shown as he "disputed" concerning Christ with men of 
 his own race, who opposed his testimony, as he spoke in 
 their place of worship. This was in "the synagogue of 
 the Libertines, and of the Cyrenians, and of the Alex- 
 andrians, and of them of Cilicia and Asia." The "Liber- 
 tines" were descendants of Jews who had been carried 
 captive to Rome a century earlier and afterwards made 
 "freedmen." The Cyrenians and the Alexandrians came 
 from North Africa; Cilicia and Asia were provinces of 
 modern Asia Minor. The Grecian Jews, when they came 
 from their various places to reside in Jerusalem, built for 
 themselves one of the many synagogues in the Holy City. 
 The mention of Cilicia is most significant of all ; its capital 
 was Tarsus, and from that city there was now in Jeru- 
 salem a young Pharisee named Saul. It is almost certain 
 that Saul encountered Stephen in the synagogue, and that 
 meeting affected both his own life and the history of the 
 world. 
 
 Whoever the leaders in this synagogue may have been, 
 as they opposed Stephen, "they were not able to with- 
 stand the wisdom and the Spirit by which he spake." 
 Their jealousy and anger developed into deadly and mur- 
 derous hate. They bribed men who reported that they 
 had heard Stephen "speak blasphemous words against 
 Moses, and against God." They stirred up against him 
 the people as well as the rulers; they secured his arrest 
 and then his arraignment before the chief council of the 
 Jews. They set up false witnesses who accused him of 
 speaking words against the Temple and the Law, and of 
 declaring that Jesus would destroy the Temple and change 
 the religious rites established by Moses. 
 
 It is difficult from this narrative to understand exactly 
 the nature of the charge against Stephen. Evidently it 
 was partly true; his words however had been perverted, 
 and a charge of this kind is always more difficult to meet. 
 
60 FOUNDING OF CHURCH Acts 7 : 1-8 
 
 Upon reading the defense which follows, it is quite clear, 
 however, that in testifying for Jesus Stephen had pre- 
 dicted the destruction of Jerusalem, the passing away of 
 Judaism, the universal character of Christianity, and the 
 returniof the Lord. These truths had been so interpreted 
 and misstated as to ground the accusation of blasphemy. 
 On such a charge Stephen was arraigned. Previously, 
 only the Sadducees were bitter against the leaders of the 
 Church ; but it Is easy to see how the people and the Phari- 
 sees were now aroused, the former out of jealousy for the 
 city and Temple to which they owed their livelihood, the 
 latter because of their zeal for the Law the sanctity of which, 
 they believed, had been attacked. Alone, yet fearless, 
 Stephen stood to defend himself. Now, if ever, he was 
 filled with the Holy Spirit; "and all that sat in the coun- 
 cil, fastening their eyes on him, saw his face as it had been 
 the face of an angel." The truest witnesses for Christ 
 must expect opposition, hatred, and slander; but his 
 Spirit will give them wisdom and strength in the hour of 
 need, and will Illumine their faces with a light which even 
 thpir enemies will feel is not born of earth. 
 
 ^ 
 
 h. The Defense of Stephen. Ch. 7 : 1-53 
 
 1 And the high priest said, Are these things so? 2 And 
 he said, 
 
 Brethren and fathers, hearken : The God of glory appeared 
 unto our father Abraham, when he was in Mesopotamia, 
 before he dwelt in Haran, 3 and said unto him. Get thee out 
 of thy land, and from thy kindred, and come into the land 
 which I shall show thee. 4 Then came he out of the land of 
 the Chaldaeans, and dwelt in Haran: and from thence, when 
 his father was dead, God removed him into this land, wherein 
 ye now dwell: 5 and he gave him none inheritance in it, 
 no, not so much as to set his foot on: and he promised that 
 he would give it to him in possession, and to his seed after 
 him, when as yet he had no child. 6 And God spake on this 
 wise, that his seed should sojourn in a strange land, and that 
 they should bring them into bondage, and treat them ill, four 
 hundred years. 7 And the nation to which they shall be in 
 bondage will I judge, said God: and after that shall they come 
 forth, and serve me in this place. 8 And he gave him the 
 covenant of circumcision: and so Abraham begat Isaac, and 
 
Acts 7: 9-31 WITNESS IN JERUSALEM 6t 
 
 circumcised him the eighth day; and Isaac begat Jacob, and 
 Jacob the twelve patriarchs. 9 And the partiarchs, moved 
 with jealousy against Joseph, sold him into Egypt: and God 
 was with him, 10 and delivered him out of all his afflictions, 
 and gave him favor and wisdom before Pharaoh king of Egypt ; 
 and he made him governor over Egypt and all his house. 
 1 1 Now there came a famine over all Egypt and Canaan, and 
 great affliction: and our fathers found no sustenance. 12 But 
 when Jacob heard that there was grain in Egypt, he sent forth 
 our fathers the first time. 13 And at the second time Joseph 
 was made known to his brethren; and Joseph's race became 
 manifest unto Pharaoh. 14 And Joseph sent, and called to 
 him Jacob his father, and all his kindred, threescore and 
 fifteen souls. 15 And Jacob went down into Egypt; and he 
 died, himself and our fathers; 16 and they were carried over 
 unto Shechem, and laid in the tomb that Abraham bought 
 for a price in silver of the sons of Hamor in Shechem. 17 
 But as the time of the promise drew nigh which God vouch- 
 safed unto Abraham, the people grew and multiplied in Egypt, 
 18 till there arose ^another king over Egypt, who knew not 
 Joseph. 19 The same dealt craftily with our race, and ill- 
 treated our fathers, that they should cast out their babes to 
 the end they might not live. 20 At which season Moses was 
 born, and was exceeding fair; and he was nourished three 
 months in his father's house: 21 and when he was cast out, 
 Pharaoh's daughter took him up, and nourished him for her 
 own son. 22 And Moses was instructed in all the wisdom 
 of the Egyptians ; and he was mighty in his words and works. 
 23 But when he was well-nigh forty years old, it came into 
 his heart to visit his brethren the children of Israel. 24 And 
 seeing one of them suffer wrong, he defended him, and 
 avenged him that was oppressed, smiting the Egyptian: 
 25 and he supposed that his brethren understood that God 
 by his hand was giving them deliverance ; but they understood 
 not. 26 And the day following he appeared unto them as 
 they strove, and would have set them at one again, saying. 
 Sirs, ye are brethren; why do ye wrong one to another? 
 27 But he that did his neighbor wrong thrust him away, 
 saying, Who made thee a ruler and a judge over us? 28 
 Wouldest thou kill me, as thou killedst the Egyptian yester- 
 day? 29 And Moses fled at this saying, and became a 
 sojourner in the land of Midian, where he begat two sons. 
 30 And when forty years were fulfilled, an angel appeared to 
 him in the wilderness of mount Sinai, in a flame of fire in a 
 bush. 31 And when Moses saw it, he wondered at the sight : 
 
62 FOUNDING OF CHURCH Acts 7 : 32-48 
 
 and as he drew near to behold, there came a voice of the Lord, 
 32 I am the God*of thy fathers, the God of Abraham, and of 
 Isaac, and of Jacob. And Moses trembled, and durst not 
 behold. 33 And the Lord said unto him, Loose the shoes 
 from thy feet: for the place whereon thou standest is holy 
 ground. 34 I have surely seen the affliction of my people 
 that is in Egypt, and have heard their groaning, and I am come 
 down to deliver them: and now come, I will send thee into 
 Egypt. 35 This Moses whom they refused, saying. Who 
 made thee a ruler and a judge? him hath God sent to be both 
 a ruler and a deliverer with the hand of the angel that ap- 
 peared to him in the bush. 36 This man led them forth, 
 having wrought wonders and signs in Egypt, and in the Red 
 sea, and in the wilderness forty years. 37 This is that 
 Moses, who said imto the children of Israel, A prophet shall 
 God raise up unto you from among your brethren, like unto 
 me. 38 This is he that was in the church in the wilderness 
 with tiie angel that spake to him in the mount Sinai, and 
 with our fathers: who received living oracles to give unto us: 
 39 to whom oiu" fathers would not be obedient, but thrust him 
 from them, and turned back in their hearts unto Egypt, 40 
 saying unto Aaron, Make us gods that shall go before us: for 
 as for this Moses, who led us forth out of the land of Egypt, 
 we know not what is become of him. 41 And they made a 
 calf in those days, and brought a sacrifice unto the idol, and 
 rejoiced in the works of their hands. 42 But God turned, 
 and gave them up to serve the host of heaven; as it is written 
 in the book of the prophets. 
 
 Did ye offer unto me slain beasts and sacrifices 
 Forty years in the wilderness, O house of Israel? 
 
 43 And ye took up the tabernacle of Moloch, 
 And the star of the god Rephan, 
 
 The figures which ye made to worship them: 
 And I will carry you away beyond Babylon. 
 
 44 Our fathers had the tabernacle of the testimony in the 
 wilderness, even as he appointed who spake unto Moses, 
 that he should make it according to the figure that he had 
 seen. 45 Which also our fathers, in their turn, brought in 
 with Joshua when they entered on the possession of the 
 nations, that God thrust out before the face of our fathers, 
 unto the days of David; 46 who found favor in the sight of 
 God, and asked to find a habitation for the God of Jacob. 
 47 But Solomon built him a house. 48 Howbeit the Most 
 High dwelleth not in houses made with hands; as saith the 
 prophet, 
 
Acts 7 : 49-53 WITNESS IN JERUSALEM 63 
 
 49 The heaven is my throne, 
 
 And the earth the footstool of my feet: 
 
 What manner of house will ye build me? saith the Lord: 
 
 Or what is the place of my rest? 
 
 50 Did not my hand make all these things? 
 
 51 Ye stiffnecked and uncircumcised in heart and ears, 
 ye do always resist the Holy Spirit: as your fathers did, so 
 do ye. 52 Which of the prophets did not your fathers per- 
 secute? and they killed them that showed before of the 
 coming of the Righteous One ; of whom ye have now become 
 betrayers and murderers; 53 ye who received the law as it 
 was ordained by angels, and kept it not. 
 
 The defense of Stephen was a historical argument vin- 
 dicating him from the charge of blasphemy and convicting 
 his judges of criminal unbelief. It was historical: therein 
 first of all he showed his wisdom, for thereby alone could 
 he for a time retain the interest and restrain the wrath of 
 a hostile council of Jews; they would listen to the stories 
 of their own patriarchs and heroes. It was also an argu- 
 ment; it was no random review or skillful epitome of 
 Hebrew history, each statement and incident was a link 
 in the chain of logic, and when the conclusion was stated 
 it was held fast by every sentence which had previously 
 been spoken. It vindicated Stephen and convicted the 
 rulers, so that when its climax was reached there was little 
 for them to do but either to kill their accuser or to 
 confess their sin. 
 
 The argument worked out two parallel themes: (1) 
 The revelation of God had always been progressive, and 
 had never been confined to the Temple. (2) The mes- 
 sengers of God had always been rejected at first, but had 
 been received later as divinely appointed deliverers. The 
 first is summarized in the words : ** The Most High dwelleth 
 not in houses made with hands"; the second in the state- 
 ment: "As your fathers did, so do ye." The first shows 
 Stephen innocent of blasphemy; the second convicts his 
 judges of opposing the will of God. 
 
 (1) Stephen had been accused of blasphemy for declar- 
 ing that God could be worshiped without the Temple 
 and its rites; but, in referring to sacred history, he re- 
 minded his hearers in his first sentence that "The God of 
 
64 FOUNDING OF CHURCH Acts 7 : 49-53 
 
 glory appeared unto . . . Abraham, when he was in Meso- 
 potamia" — surely this was outside the Holy Land and the 
 Temple. So he had revealed himself to Joseph in Egypt, 
 and to Moses in the wilderness. Even when the Temple 
 was finally built, Solomon, in his prayer of dedication, 
 had reminded the people that the Most High could not 
 be confined to the precincts of any building. Step by 
 step, the revelation of God had become more perfect, and 
 it had reached its culmination in Christ, so Stephen seems 
 to argue: first God revealed himself through a man, and 
 then a family, and then a nation, and then a ceremonial, 
 and finally in his Son. Toward the appearance of the 
 Messiah all Jewish history had moved as to its goal; and 
 now, through Christ, believers can worship God not only 
 in the sacred mountain and the Temple, but wherever they 
 turn to him "in spirit and truth." God has a message for 
 each of us even when surrounded by pagans and unbe- 
 lievers, as Abraham in Mesopotamia; or when imprisoned 
 and alone, as was Joseph in Egypt; or when driven into 
 some wilderness by presumption and anger, as was Moses; 
 or when worshiping by some ritual, as in the tabernacle; 
 or when bowing beneath the beauties of some superb 
 tabernacle, as did Solomon. However, all our experiences 
 should be interpreted as designed to point us to Christ, 
 and to lead us to find fellowship with God in him. 
 
 (2) In his second argument, sustained by the same his- 
 toric review, Stephen showed how unbelief has always 
 been slow to accept the messages and messengers of God. 
 Even Abraham tarried at Haran until his father was dead. 
 Joseph was envied by his brothers and sold into Egypt, 
 but later proved to be the saviour of his family. Moses 
 was driven into exile by his unbelieving nation, and even 
 when he had brought them to Sinai, he was deserted by 
 them; but in each instance, as he returned, he proved to 
 be their deliverer. So Jesus had appeared, the divine Son 
 of God; but, as Stephen argued, he had been envied by 
 these Jewish rulers, and by them he had been rejected and 
 crucified, but some day he would come again and be wel- 
 comed by a repentant people. Thus the rulers, in their 
 blind attachment to Moses, whom Stephen was accused of 
 
Acts 7 : 54 to 8 : 3 WITNESS IN JERUSALEM 65 
 
 blaspheming because he proclaimed Christ, were really 
 opposing Moses, for he had predicted the coming of Christ; 
 they claimed to be zealous for the Law, but they were 
 breaking the spirit of the Law, and in their opposition to 
 his Son they were really opposing and defying God. Thus 
 one who to-day refuses allegiance to Christ is opposing 
 God, and is excluding from his life the One who alone can 
 bring brightness and joy. Some day this Christ will return 
 and he who was mocked and crucified will be hailed as 
 universal King and all the world will rejoice in the gladness 
 of his reign. 
 
 c. The Death of Stephen. Chs. 7 : 54 to 8 : 3 
 
 54 Now when they heard these things, they were cut to the 
 heart and they gnashed on him with their teeth. 55 But he, 
 being full of the Holy Spirit, iooked up stedf astly into heaven, 
 and saw the glory of God, and Jesus standing on the right 
 hand of God, 56 and said. Behold, I see the heavens opened, 
 and the Son of man standing on the right hand of God. 57 
 But they cried out with a loud voice, and stopped their ears, 
 and rushed upon him with one accord; 58 and they cast 
 him out of the city, and stoned him: and the witnesses laid 
 down their garments at the feet of a young man named Saul. 
 59 And they stoned Stephen, calling upon the Lord, and saying, 
 Lord Jesus, receive my spirit. 60 And he kneeled down, 
 and cried with a loud voice. Lord, lay not this sin to their 
 charge. And when he had said this, he fell asleep. 1 And 
 Saul was consenting unto his death. 
 
 And there arose on that day a great persecution against 
 the church which was in Jerusalem; and they were all 
 scattered abroad throughout the regions of Judaea and 
 Samaria, except the apostles. 2 And devout men buried 
 Stephen, and made great lamentation over him. 3 But Saul 
 laid waste the church, entering into every house, and dragging 
 men and women committed them to prison. 
 
 In the defense of Stephen his two great arguments con- 
 verged to a single point. Suddenly it burst upon his 
 judges that every historic reference he had used indicated 
 the^ divine mission of Jesus Christ, and emphasized their 
 guilt and shame in rejecting and crucifying him. No 
 wonder that ''they were cut to the heart" and "gnashed 
 
66 FOUNDING OF CHURCH Acts 7 : 54 to 8:3 
 
 on him with their teeth" and "cast him out of the city, 
 and stoned him." It is evident that they did not pause 
 for an official sentence, nor wait for the sanction of the 
 Roman governor. They acted in blind rage and with 
 heartless cruelty. The helpless victim, according to cus- 
 tom, was placed on a high rock, with hands tied behind 
 him, and pushed forward that he might be killed by the 
 fall; but as he still lived and knelt in prayer, they rushed 
 upon him with stones and crushed him to death. 
 
 In this hour of peril and anguish, Stephen was full of 
 the Holy Spirit and experienced what has been granted to 
 other innocent sufferers who have testified boldly for 
 Christ. First, there was a clearer vision of his Lord: 
 He "saw the glory of God, and Jesus standing on the right 
 hand of God." Such a vision beatific has been granted by 
 the eye of faith to many heroes who have borne their bold 
 testimony for Christ. Secondly, he was given a forgiving 
 spirit. Like his Master he was enabled to pray: "Lord, 
 lay not this sin to their charge." Only the power of 
 Christ enables one so to pray. Thirdly, the peace of Christ 
 ruled in his heart in that time of supreme agony. Amid 
 that hail of stones and those shouts of hatred, "he fell 
 asleep." For those who are faithful unto death a like 
 divine peace has often been vouchsafed. Lastly, he 
 received a "crown of life." His name means "crown" 
 and we are sure that this awaited him, as it awaits all who 
 are true to their Lord and look for his appearing. Yet 
 there was a reward of priceless value in the influence 
 which came from the witness of this first martyr. There 
 was present as a witness "a young man named Saul." 
 It is probably true that "if Stephen had not so prayed, 
 Paul had not preached," and it is beyond question that the 
 brightest crown that falls to those who suffer for the name 
 of Christ consists in the imperishable influence which falls 
 upon those who witness their heroism and courage. 
 
 The death of Stephen had, however, an immediate and 
 startling consequence. By it were lighted the fires of a 
 fierce persecution. Of this Saul was the leader. It re- 
 sulted in the scattering abroad of the Christians "through- 
 out the regions of Judaea and Samaria." It involved pain, 
 
Acts 7 : 54 to 8 : 3 WITNESS IN JERUSALEM 67 
 
 sorrow, separation, sufferings, loss; yet it issued in a 
 wider preaching of the gospel. Until now the Church had 
 made no effort to testify for Christ outside the city of 
 Jerusalem; the persecution which arose in connection 
 with the death of Stephen was the occasion of a move- 
 ment which was to carry the good news of salvation "unto 
 the uttermost part of the earth." 
 
68 BROADENING OF CHURCH Acts 8 :4-19 
 
 II 
 
 THE BROADENING OF THE CHURCH 
 The Witness in Samaria and Judea. Chs. 8 : 4 to 12 : 25 
 
 1. The Preaching of Philip. Ch. 8 : 4-40 
 
 a. The Gospel in Samaria. Ch. 8 : 4-25 
 
 4 They therefore* that were scattered abroad went about 
 preaching the word. 5 And Philip went down to the city 
 of Samaria, and proclaimed unto them the Christ. 6 And 
 the multitudes gave heed with one accord unto the things 
 that were spoken by Philip, when they heard, and saw the 
 signs which he did. 7 For from many of those that had 
 unclean spirits, they came out, crying with a loud voice: and 
 many that were palsied, and that were lame, were healed. 
 8 And there was much joy in that city. 
 
 9 But there was a certain man, Simon by name, who 
 beforetime in the city used sorcery, and amazed the people of 
 Samaria, giving out that himself was some great one: 10 to 
 whom they all gave heed, from the least to the greatest, 
 saying. This man is that power of God which is called Great. 
 11 And they gave heed to him, because that of long time he 
 had amazed them with his sorceries. 12 But when they 
 believed Philip preaching good tidings concerning the kingdom 
 of God and the name of Jesus Christ, they were baptized, 
 both men and women. 13 And Simon also himself believed: 
 and being baptized, he continued with Philip; and beholding 
 signs and great miracles wrought, he was amazed. 
 
 14 Now when the apostles that were at Jerusalem heard 
 that Samaria had received the word of God, they sent unto 
 them Peter and John: 15 who, when they were come down, 
 prayed for them, that they might receive the Holy Spirit: 
 16 for as yet it was fallen upon none of them: only they had 
 been baptized into the name of the Lord Jesus. 17 Then 
 laid they their hands on them, and they received the Holy 
 Spirit. 18 Now when Simon saw that through the laying 
 on of the apostles' hands the Holy Spirit was given, he offered 
 them money, 19 saying. Give me also this power, that on 
 whomsoever I lay my hands, he may receive tiie Holy Spirit. 
 
Acts 8 : 20-25 WITNESS IN SAMARIA 69 
 
 20 But Peter said unto him, Thy silver perish with thee, 
 because thou hast thought to obtain the gift of God with 
 money. 21 Thou hast neither part nor lot in this matter: 
 for thy heart is not right before God. 22 Repent therefore of 
 this thy wickedness, and pray the Lord, if perhaps the thought 
 of thy heart shall be forgiven thee. 23 For I see that thou 
 art in the gall of bitterness and in the bond of iniquity. 24 
 And Simon answered and said. Pray ye for me to the Lord, 
 that none of the things which ye have spoken come upon me. 
 25 They therefore, when they had testified and spoken the 
 word of the Lord, returned to Jerusalem, and preached the 
 gospel to many villages of the Samaritans. 
 
 The preaching of Philip opens what may be regarded as 
 a distinct section in the story of The Acts. The first 
 seven chapters show how the Church was founded; but 
 its witness for Christ was confined to the city of Jerusalem, 
 and the converts were all of Jewish birth. These five chap- 
 ters, the eighth to the twelfth inclusive, tell how the good 
 news was carried to Judea and Samaria and even as far 
 north as Antioch, and how Gentiles were admitted to mem- 
 bership in the Church. It describes a period of transition; 
 the horizon of the Church is broadening, and preparation 
 is being made for the great missionary journeys of Paul 
 which fill the remaining chapters of the book. The inter- 
 esting material of this intermediate section Is grouped 
 around the names of Philip, Saul, Peter, Cornelius, Bar- 
 nabas, and Herod. 
 
 This Philip was not the apostle of that name, but one of 
 the seven "deacons," who was subsequently known as 
 "the evangelist." That title appears in connection with 
 no other New Testament name. He was, of course, not 
 the only evangelist; yet his work was so distinctive that 
 a study of his career reveals the great principles relative 
 to evangelistic preaching and methods, and emphasizes 
 particularly the power of the Spirit upon whom success in 
 such work ultimately depends. 
 
 In a real sense all believers became evangelists; for we 
 read that "they were all scattered abroad . . . except the 
 apostles," and "they therefore that were scattered abroad 
 went about preaching the word." The "therefore" is full 
 
70 BROADENING OF CHURCH Acts 8 : 20-25 
 
 of significance. It was because of the fierce persecution 
 that had burst upon the Church, because of banishment 
 and exile and homelessness and weary wanderings, that 
 these early Christians carried "the good news" beyond 
 the confines of Jerusalem. Thus God often overrules evil 
 for good; thus in hours of shadow Christians have often 
 seen the path of duty more clearly. At such great cost, 
 too, the gospel message has ever been carried to "the 
 regions beyond." 
 
 Among these fugitives from Jerusalem many may have 
 been equally faithful, but none became as famous as 
 Philip. He fled to Samaria, probably to its capital city, 
 and there with such power proclaimed the faith for which 
 he had been persecuted that the resulting events have been 
 called "the Samaritan Pentecost." As on that first great 
 day of ingathering, multitudes listened to the witness 
 concerning Christ; the truth of the message was attested 
 likewise by marvelous miracles; great numbers were con- 
 verted, and "there was much joy in that city," as indeed 
 there is in every city where the gospel is faithfully pro- 
 claimed. 
 
 The significant fact is that a Jew was preaching to 
 Samaritans, and Samaritans were rejoicing in the message 
 of a Jew; for Jews were supposed to have no dealings with 
 Samaritans, and until now Jewish converts to Christianity 
 had preached only to men of their own race. Even this, 
 however, was less startling than the conversion of Gen- 
 tiles would be. Samaritans were despised, yet they were 
 only half heathen and their religion was really a debased 
 Judaism. This was a great step in the broadening of the 
 Church, yet it was the easiest possible step; it was a 
 natural transition to the position that Gentiles and Jews 
 form one body in Christ. Race prejudices still exist, and 
 even some Christians take a provincial view of the mis- 
 sion of the Church. It is necessary to-day to enforce the 
 lessons of this chapter and of the chapters which immedi- 
 ately follow. 
 
 It is also significant that the man who became known as 
 "the evangelist" was a "layman," as many of his greatest 
 successors have been. The example is a summons, not to 
 
Acts 8 : 20-25 WITNESS IN SAMARIA 71 
 
 disregard ordination, for Philip was ordained as an officer 
 in the Church and this in view of his mental and spiritual 
 attainments, but a summons to employ every natural 
 ability and every providential opportunity to witness 
 faithfully for Christ. 
 
 It is further to be noted that "the evangelist" labored 
 where the gospel had not been proclaimed; his work was 
 that of a modern missionary, and the term "evangelist" is 
 used most exactly where it describes one who labors among 
 those to whom the good news of salvation has not other- 
 wise been brought. 
 
 The great success of the work accomplished by Philip 
 in Samaria is attested by two striking incidents: the first 
 is the experience of Simon, the sorcerer, the second is the 
 new gift of the Holy Spirit. 
 
 In the traditions of the early centuries this Simon Magus 
 occupies a large place as a reputed enemy of the Church. 
 So far as the story of The Acts is concerned, he appears as 
 a clever and unscrupulous magician, who by his arts and 
 deceptions has played upon the ignorance and credulity 
 of his followers so that they might accept his crude and 
 mystical teachings, and more particularly might enrich 
 him by their gifts. He had so impressed the people of 
 Samaria that they regarded him as an incarnation of divine 
 power, calling him "that power of God which is called 
 Great." The success of Philip is evidenced, then, by the 
 fact that all the people turned to him from Simon, and 
 that even "Simon also himself believed: and being bap- 
 tized, he continued with Philip." Of course, his belief 
 was quite imperfect; the sequel shows that he experienced 
 neither true repentance nor faith. His influence over the 
 people, however, was destroyed, and he was himself con- 
 vinced that in the name of Jesus there was a power he 
 himself had never known. He is thus the symbol of the 
 false religious teachers, past and present, mystical, deceiv- 
 ing, selfish, who have opposed the gospel, but have been 
 overcome by its- power. 
 
 The gift of the Holy Spirit to the Samaritan converts 
 was granted through the agency of the apostles, Peter and 
 John, who were sent from Jerusalem to investigate the 
 
72 BROADENING OF CHURCH Acts 8 : 20-25 
 
 work of Philip. This gift does not here denote the usual 
 influence of the Spirit which results in repentance and 
 faith and holiness, but the extraordinary and miraculous 
 "gifts" which were frequently bestowed upon believers, 
 particularly in the early days of the Apostolic Church. 
 These signs had the specific design of attesting the truth, 
 and as here in Samaria, they were evidences of the new 
 life which resulted from faith in Christ. Even the apostles 
 had no power to confer these gifts; but the fact that they 
 prayed for their bestowal shows that the apostles recog- 
 nized the fact that Samaritans had actually become Chris- 
 tians, and that the apostles gave their sanction to the new' 
 step which Philip had taken in preaching the gospel to 
 those who were not Jews. 
 
 This mission of Peter and John, their prayer, and the 
 miraculous gifts, also demonstrated the unity of the 
 Church. It suggested that there were real converts in 
 Samaria, but also that they belonged to the same body as 
 the believers in Jerusalem, and should recognize the lead- 
 ership and official position of the apostles. Thus in all 
 evangelistic work those who profess conversion should be 
 examined by church officers and should be brought into 
 the organized life of the Church. 
 
 The interval of time which here elapsed between the 
 acceptance of Christ and the gift of the Holy Spirit is 
 not intended to teach that spiritual life or gifts or graces 
 come from "the laying on of the apostles' hands," nor yet 
 does it support the theory that there is always an interval 
 between conversion and the "fulness of the Spirit," or the 
 "baptism of the Spirit," nor that converts must seek a 
 "second blessing." In the typical case of Cornelius and his 
 friends the gift came without laying on of hands and before 
 any interval of time had elapsed. This experience of the 
 Samaritans was exceptional and was intended to teach 
 further that, as miraculous gifts might be withheld for a 
 time from true converts, so in the future, as at the present 
 day, conversion might be quite as real even though at- 
 tended by no miracles or signs. 
 
 The effect of this incident upon Simon Magus and his 
 interview with Peter reveal the actual state of his heart, 
 
Acts 8 : 26-32 WITNESS IN SAMARIA 73 
 
 and emphasize his complete discomfiture and defeat. He 
 offered to purchase from the apostles the power to confer 
 these supernatural gifts of the Holy Spirit, thus suggesting 
 that it was his intention to sell the same. All traffic in 
 things sacred has been called "simony" from the name of 
 this ancient sorcerer; and all who are tempted to make 
 gain from holy offices or spiritual gifts do well to ponder 
 the solemn, searching rebuke which fell from the lips of 
 Peter. The words of Peter, however, are not to be regarded 
 as an imprecation or a curse. They contain a call to re- 
 pentance, but intimate that there is small hope that Simon 
 will or can change his evil course. His reply to Peter 
 expresses fear but no real contrition; it indicates, however, 
 how completely Simon, the popular leader, has been dis- 
 credited and silenced. 
 
 The story closes with the statement that as they journey 
 to Jerusalem, the apostles turn evangelists and, while 
 themselves Jews, proclaim the gospel "to many villages of 
 the Samaritans." Thus their horizon is broadening and 
 soon they will rejoice that to the Gentiles also the good 
 news is being preached. 
 
 b. The Conversion of an Ethiopian. Ch. 8 : 26-40 
 
 26 But an angel of the Lord spake unto Philip, saying, 
 Arise, and go toward the south unto the way that goeth down 
 from Jerusalem unto Gaza: the same is desert. 27 And 
 he arose and went : and behold, a man of Ethiopia, a eunuch of 
 great authority under Candace, queen of the Ethiopians, who 
 was over all her treasure, who had come to Jerusalem to 
 worship; 28 and he was returning and sitting in his chariot, 
 and was reading the prophet Isaiah. 29 And the Spirit said 
 unto Philip, Go near, and join thyself to this chariot. 30 
 And Philip ran to him, and heard him reading Isaiah the 
 prophet, and said, Understandest thou what thou readest? 
 31 And he said, How can I, except some one shall guide me? 
 And he besought Philip to come up and sit with him. 32 
 Now the passage of the scripture which he was reading was 
 this, 
 
 He was led as a sheep to the slaughter; 
 
 And as a lamb before his shearer is dumb, 
 
 So he openeth not his mouth: 
 
74 BROADENING OF CHURCH Acts 8 : 33-40" 
 
 33 In his humiliation his judgment was taken away: 
 His generation who shall declare? 
 
 For his life is taken from the earth. 
 
 34 And the eunuch answered Philip, and said, I pray thee, 
 of whom speaketh the prophet this? of himseft, or of some 
 other? 35 And Philip opened his mouth, and beginning 
 from this scripture, preached unto him Jesus. 36 And as 
 they went on the way, they came unto a certain water; and 
 the eunuch saith, Behold, here is water; what doth hinder me 
 to be baptized? 38 And he commanded the chariot to stand 
 still: and they both went down into the water, both Philip 
 and the eunuch; and he baptized him. 39 And when they 
 came up out of the water, the Spirit of the Lord caught away 
 Philip ; and the eunuch saw him no more, for he went on his 
 way rejoicing. 40 But Philip was found at Azotus: and 
 passing through he preached the gospel to all the cities, till 
 he came to Caesarea. 
 
 From his great work in the city of Samaria Philip was 
 suddenly summoned to the desert hills of southern Judea. 
 Instead of addressing multitudes he was to bring the gos- 
 pel message to one man; but the task is no less difficult 
 and, to the mind of the Master, it is no less important. 
 The man who preaches Christ to eager crowds is no more 
 truly an evangelist than he who testifies for his Lord to a 
 chance acquaintance on a lonely journey. The compara- 
 tive results are known only to God. The man whom Philip 
 found on the road which led down from Jerusalem to Gaza 
 was none other than the chancellor of the exchequer of 
 Candace, queen of the Ethiopians. He became a Chris- 
 tian missionary to the continent of Africa. Philip and the 
 apostles, having learned that the gospel was to be preached 
 in Samaria as well as in Jerusalem, were reminded again 
 that they were to be witnesses "unto the uttermost part 
 of the earth." 
 
 For another reason the conversion of this Ethiopian 
 ruler is congruous to the period through which the Church 
 was passing; it was a time of transition, and the horizon 
 was broadening gradually; Philip might have hesitated to 
 offer Christ to a pagan; but this man, not a Jew by birth, 
 was surely no "heathen"; he had been to Jerusalem "to 
 worship"; he was reading the Old Testament. He was 
 
Acts 8 : 33-40 WITNESS IN SAMARIA 75 
 
 exactly the man to make easy the step which changed the 
 Christians from missionaries among the Jews to witnesses 
 in all the wide world. 
 
 Possibly the most practical lessons which lie on the sur- 
 face of this fascinating narrative are those which guide and 
 encourage such as are willing, in private, personal conver- 
 sation, to "do the work of an evangelist": 
 
 (1) Opportunities are found in most unexpected places. 
 To one who was accustomed to the throngs in Samaria, 
 the desert road to Gaza must have seemed to promise a 
 poor field of labor; but there it was that Philip met the 
 Ethiopian prince. To those who are willing to follow 
 divine guidance surprising openings for testimony are 
 certain to appear. 
 
 (2) These opportunities are fleeting. The Spirit said, 
 "Go," and "Philip ran." This is picturesque and instruc- 
 tive. Had the chariot rolled by, as far as the evangelist 
 was concerned, it would have been gone forever. Work 
 for Christ demands immediate obedience to every prompt- 
 ing of his Spirit. 
 
 (3) The way is prepared for all who obey the voice of 
 the Spirit. When Philip drew near to the chariot the 
 eunuch was reading "the prophet Isaiah," and he had 
 opened the book at the fifty-third chapter; how could he 
 have been made ready more perfectly for the message the 
 evangelist was to bring? One who is sent by the Lord to 
 speak to a needy soul will find that the Master has gone 
 before him to prepare the heart of the hearer. 
 
 (4) In addition to the Bible there is needed a human 
 teacher if the way of salvation is to be made plain. There 
 are exceptional cases, but the rule is expressed by the Ethio- 
 pian prince. He had the written word, but when Philip 
 asked whether he understood he replied: "How can I, 
 except some one shall guide me?" 
 
 (5) The message of Philip embodied the heart of the 
 gospel ; it declared that Jesus of Nazareth was the suffer- 
 ing Saviour, the Lamb of God who came to take away the 
 sin of the world. This is the burden of the "good news" 
 proclaimed by every true evangelist. 
 
 (6) The words of Philip evidently included instruction 
 
76 BROADENING OF CHURCH Acts 9 : 1-13 
 
 relative to the rite of Christian baptism. Evangelism 
 must aim to secure an open profession of faith on the part 
 of everyone who accepts Christ. 
 
 (7) Philip was suddenly "caught away" from the re- 
 joicing convert, and passed on to Caesarea which became 
 his home. When next he appears in the story he is pic- 
 tured as the host who is entertaining missionaries and 
 training his daughters to testify for Christ; at this time 
 he is called ''the evangelist." This suggests a third form 
 of evangelistic service. One may be called to preach to 
 thousands as was Philip in Samaria, or to speak to one 
 man as in the desert of Judea; but he may be evangelizing 
 the world quite as truly by the aid he gives to religious 
 workers, and by exerting the abiding influence of a Chris- 
 tian home. 
 
 2. The Conversion of Saul. Ch. 9 : 1-30 
 
 1 But Saul, yet breathing threatening and slaughter against 
 the disciples of the Lord, went unto the high priest, 2 and 
 asked of him letters to Damascus unto the synagogues, that 
 if he found any that were of the Way, whether men or women, 
 he might bring them bound to Jerusalem. 3 And as he jour- 
 neyed, it came to pass that he drew nigh unto Damascus: 
 and suddenly there shone round about him a light out of 
 heaven: 4 and he fell upon the earth, and heard a voice 
 saying unto him, ^ Saul, Saul, why persecutest thou me? 
 5 And he said. Who art thou, Lord? And he said, I am Jesus^ 
 whom thou persecutest: 6 but rise, and enter into the city; 
 and it shall be told thee what thou must do. 7 And the men 
 that journeyed with him stood speechless, hearing the voice, 
 but beholding no man. 8 And Saul arose from the earth; 
 and when his eyes were opened, he saw nothing; and they 
 led him by the hand, and brought him into Damascus. 9 
 And he was three days without sight, and did neither eat nor 
 drink. 
 
 10 Now there was a certain disciple at Damascus, named 
 Ananias; and the Lord said unto him in a vision, Ananias. 
 And he said, Behold, I am here. Lord. 11 And the Lord 
 said imto him, Arise, and go to the street which is called 
 Straight, and inquire in the house of Judas for one named 
 Saul, a man of Tarsus: for behold, he prayeth; 12 and he 
 hath seen a man named Ananias coming in, and laying his 
 hands on him, that he might receive his sight. 13 But 
 
Acts 9 : 14-30 WITNESS IN SAMARIA 77 
 
 Ananias answered, Lord, I have heard from many of this man, 
 how much evil he did to thy saints at Jerusalem: 14 and 
 here he hath authority from the chief priests to bind all that 
 call upon thy name. 15 But the Lord said unto him, Go 
 thy way: for he is a chosen vessel unto me, to bear my name 
 before the Gentiles and kings, and the children of Israel: 
 16 for I will show him how many things he must suffer for 
 my name's sake. 17 And Aananias departed, and entered 
 into the house; and laying his hands on him said. Brother 
 Saul, the Lord, even Jesus, who appeared unto thee in the 
 way which thou earnest, hath sent me, that thou mayest 
 receive thy sight, and be filled with the Holy Spirit. 18 And 
 straightway there fell from his eyes as it were scales, and he 
 received his sight; and he arose and was baptized; 19 and 
 he took food and was strengthened. 
 
 And he was certain days with the disciples that were at 
 Damascus. 20 And straightway in the synagogues he 
 proclaimed Jesus, that he is the Son of God. 21 And all 
 that heard him were amazed, and said, Is not this he that in 
 Jerusalem made havoc of them that called on this name? 
 and he had come hither for this intent, that he might bring 
 them bound before the chief priests. 22 But Saul increased' 
 the more in strength, and confounded the Jews that dwelt at 
 Damascus, proving that this is the Christ. 
 
 23 And when many days were fulfilled, the Jews took 
 counsel together to kill him: 24 but their plot became known 
 to Saul. And they watched the gates also day and night 
 that they might kill him: 25 but his disciples took him by 
 night, and let him down through the wall, lowering him in a 
 basket. 
 
 26 And when he was come to Jerusalem, he assayed to 
 join himself to the disciples: and they were all afraid of him, 
 not believing that he was a disciple. 27 But Barnabas 
 took him, and brought him to the apostles, and declared unto 
 them how he had seen the Lord in the way, and that he had 
 spoken to him, and how at Damascus he had preached 
 boldly in the name of Jesus. 28 And he was with them 
 going in and going out at Jerusalem, 29 preaching boldly in 
 the name of the Lord: and he spake and disputed against 
 the Grecian Jews; but they were seeking to kill him. 30 
 And when the brethren knew it, they brought him down to 
 Caesarea, and sent him forth to Tarsus. 
 
 The conversion of Saul of Tarsus, who is better known 
 as Paul the Apostle, was an event of supreme importance 
 
78 BROADENING OF CHURCH Acts 9 : 14-30 
 
 in the history of the Church and thus of the world. This 
 might be concluded from the prominent place given to its 
 record in the story of The Acts ; three times it is repeated : 
 first, as written by Luke for his Christian readers; sec- 
 ondly, as told by Paul to a mob of Jews; and thirdly, as 
 rehearsed" by the apostle in the presence of the Roman 
 rulers. 
 
 The narrative is of deep significance in the present day. 
 First, it affords one of the strongest e^ddences of the truth 
 of the Christian faith; for how can one account for the 
 career of Paul if he was not thus converted, and how ac- 
 count for his conversion if Jesus the crucified is not the 
 divine and risen Christ? Secondly, the story is full of 
 encouragement to all who witness for Christ; for Paul 
 was brought into Christian life and service by the testi- 
 mony of an obscure disciple named Ananias, and the sug- 
 gestion is evident that faithful effort may result in the con- 
 version of one whose career may influence generations and 
 races of men. Thirdly, the immediate public confession 
 of Christ on the part of Saul is an example which should 
 give to faint-hearted, secret believers courage to act in 
 accordance with their convictions. 
 
 The historian Luke inevitably places this story in the 
 section of The Acts which describes the preparation of the 
 Church for its world-wide witness, for here he shows how 
 a new apostle was chosen and appointed as the principal 
 messenger to the Gentile world. Saul had been provi- 
 dentially prepared for his task; by birth a^Jew, but also 
 possessing Romans citizenship, spending his early years 
 under the influence of Greek culture in the university city 
 of Tarsus, and later trained in the knowledge of the sacred 
 Scriptures as a student in Jerusalem, his experiences 
 adapted him to appreciate all the elements and phases of 
 thought and belief which entered into the life of the world 
 in the age to which he belonged. 
 
 TJjen again his character qualified him for his eminent 
 service ; he was a man of strong intellect, yet of tender 
 emotions, and possessing a genius for religion ; this unusual 
 ccmibination produced a personality at once interesting, 
 compelling, and forceful. At the time of his conversion 
 
Acts 9 : 14-30 WITNESS IN SAMARIA 79 
 
 he was in the full maturity of his powers, favorably known 
 in Jerusalem, and occupying a position of wide influence. 
 The event is immediately connected with the death of 
 Stephen and the persecution which then arose. As nar- 
 rated by the historian attention is fixed (1) upon Saul's 
 conviction of sin, (2) upon his acceptance of Christ, and 
 (3) upon his confession of faith. 
 
 (1) It was a vision of the risen and glorified Christ 
 which wrought in the soul of Saul a deep conviction of 
 sin. He had been a striking example of the truth that 
 a man may be sincere and moral, even intensely re- 
 ligious, and yet be stained with guilt. His outward life 
 had been blameless; so zealous was he of the faith of his 
 fathers, and so certain that he was doing God service, 
 that with no qualm of conscience he arrested, tortured, 
 and caused to blaspheme, all who had accepted the new 
 faith ; he gave his vote as a ruler to have them put to death. 
 So fanatical was his zeal that he pursued them even to 
 foreign cities. On such a quest, armed with letters from 
 the high priest, he was drawing near to the city of Damas- 
 cus, when suddenly there burst upon him a light surpass- 
 ing the brightness of the Syrian sun at noonday, and he 
 heard the voice of the Lord saying to him, "Saul, Saul, 
 why persecutest thou me?" And Saul said, "Who art 
 thou. Lord?" And the Lord said, "I am Jesus whom thou 
 persecutest." Paul actually saw Christ. His experience 
 was no mere mental impression, no hallucination, no fever- 
 ish fancy induced by sunstroke. He always insisted that 
 he at that time as truly looked upon the risen Lord as did 
 the disciples in the upper room on the evening of that 
 first "Easter." He claimed to be literally a witness of the 
 resurrection and on this fact he based his apostolic 
 authority. 
 
 The words which accompanied the vision assured Paul 
 that Christ so identified himself with his followers that one 
 who persecuted them was guilty of offering violence to the 
 Lord of glory. How futile and mad such a course must be 
 was enforced by the words recorded in a later version of 
 the story: "It is hard for thee to kick against the goad." 
 To attempt to oppose Christ, to endeavor to destroy his 
 
80 BROADENING OF CHURCH Acts 9 : 14-30 
 
 Church, was as certain to result in injury to the perse- 
 cutor, as the attempt of an infuriated ox to kick against 
 the iron-shod goad of the driver. In an instant Saul 
 appreciated the whole truth; Jesus was the divine Son of 
 God ; in persecuting his followers he had been guilty of an 
 incomparable crime; he was himself the chief of sinners. 
 In penitence and sorrow and shame and submission he 
 cries out, "What shall I do. Lord?" He rises from the 
 ground to which he has fallen, blind and helpless, and in 
 spiritual bewilderment and darkness; but there has come 
 to him a word of promise: "Enter into the city, and it 
 shall be told thee what thou must do." Thus led by the 
 hand the once proud persecutor enters Damascus and 
 continues three days without food or sight; but new light 
 and life are sure to come, for he has submitted his will to 
 the will of the Lord. 
 
 Thus it is ever; a new vision of Christ in his divine holi- 
 ness and power and mercy must result in a consciousness 
 of sin; but the darkest night of penitence is sure to issue 
 in the dawn of a larger and more glorious life. 
 
 (2) The acceptance of Christ as a personal Saviour was 
 due, in the case of Saul, to the guidance of an obscure 
 Jewish convert in Damascus named Ananias. When he 
 was summoned to this task which was to result in a bless- 
 ing to the whole world, Ananias at first hesitated to go; 
 he feared to approach the cruel persecutor who had come 
 to the city for the express purpose of arresting all who pro- 
 fessed to follow Christ. His reluctance was overcome by 
 the divine assurance of the great work which Paul was des- 
 tined to achieve. This consideration of the possible issue 
 of their testimony has overcome the fears of countless 
 Christian messengers when facing difficult tasks in all ages. 
 
 As is usual in such cases, the messenger found the way 
 prepared before him. Saul was in prayer and moreover, 
 was expecting the coming of Ananias, who explained to his 
 eager listener the gospel of grace, the forgiveness of sins, 
 the necessity of baptism, and the gift of the Holy Spirit. 
 Then as Saul accepted the truth his eyes were opened and 
 at the same time the blindness of his soul was removed, 
 his sins were washed away, and at the touch of Ananias 
 
Acts 9 : 31 WITNESS IN SAMARIA 81 
 
 he was filled with the Holy Spirit. It is noticeable that 
 the latter gift was imparted at the hands of a layman; 
 the selection of Saul, and his appointment to service, 
 were thus quite independent of the twelve apostles. A 
 new apostle was thus chosen in a Gentile city to be the 
 supreme witness for Christ unto the uttermost part of 
 the Gentile world. 
 
 (3) The confession of faith was immediate and heroic. 
 The story should be pondered by all who hesitate to ac- 
 knowledge their secret allegiance to Christ. Of course it 
 occasioned surprise to the whole city of Damascus; but 
 should one fear what men may think or say, if he knows he 
 is obeying the will of his Lord ? It involved danger and suf- 
 fering; for a plot was formed against his life, and Saul 
 was compelled to flee under cover of night; but none need 
 expect to enter the Kingdom of heaven without persecu- 
 tion and opposition. It exposed Saul to suspicion and 
 misunderstanding; this is a common experience for those 
 who confess their Christian faith; in fact, many persons 
 hesitate to make such confession for fear of being regarded 
 as hypocrites. Even the disciples in Jerusalem regarded 
 Saul as an impostor and a spy; yet it is better to have the 
 world regard us as false when we know we are sincere, than 
 to have the world trust us when in our hearts we know we 
 are untrue to the Christ we are afraid to confess; a secret 
 believer is a hypocrite. 
 
 Confession resulted, however, in unequaled usefulness. 
 Driven from Jerusalem as he had been from Damascus, 
 Saul returned to the city of his birth. One's home is always 
 the first and best place for Christian testimony. A little 
 later he was called to assist Barnabas in Antioch and thence 
 he passed on to a career of testimony which has changed 
 the currents of human history. To-day the world is wait- 
 ing for the blessed influence of such men, who have the 
 courage of their convictions, and who in all the relations 
 of life will be openly loyal to their divine Master. 
 
 3. The Journeys of Peter. Ch. 9 : 31-43 
 
 31 So the church throughout all Judaea and Galilee and 
 Samaria had peace, being edified; and, walking in the fear 
 
82 BROADENING OF CHURCH Acts 9 : 32-43 
 
 of the Lord and in the comfort of the Holy Spirit, was multi- 
 plied. 
 
 32 And it came to pass, as Peter went throughout all parts, 
 he came down also to the saints that dwelt at Lydda. 33 
 And there he found a certain man named ^neas, who had 
 kept his bed eight years ; for he was palsied. 34 And Peter 
 said unto him, ^neas, Jesus Christ healeth thee: arise, and 
 make thy bed. And straightway he arose. 35 And all 
 that dwelt at Lydda and in Sharon saw him, and they turned 
 to the Lord. 
 
 36 Now there was at Joppa a certain disciple named 
 Tabitha, which by interpretation is called Dorcas: this woman 
 was full of good works and almsdeeds which she did. 37 
 And it came to pass in those days, that she fell sick, and 
 died: and when they had washed her, they laid her in an 
 upper chamber. 38 And as Lydda was nigh unto Joppa, 
 the disciples, hearing that Peter was there, sent two men imto 
 him, entreating him. Delay not to come on unto us. 39 And 
 Peter arose and went with them. And when he was come, 
 they brought him into the upper chamber: and all the widows 
 stood by him weeping, and showing the coats and garments 
 which Dorcas made, while she was with them. 40 But 
 Peter put them all forth, and kneeled down, and prayed; and 
 turning to the body, he said, Tabitha, arise. And she opened 
 her eyes; and when she saw Peter, she sat up. 41 And he 
 gave her his hand, and raised her up ; and calling the saints 
 and widows, he presented her alive. 42 And it became 
 known throughout all Joppa: and many believed on the Lord. 
 43 And it came to pass, that he abode many days in Joppa 
 with one Simon a tanner. 
 
 The conversion of Saul, the leading persecutor, was fol- 
 lowed by a season of rest and growth for the Christian 
 Church. Since the death of Stephen the history has been 
 concerned chiefly with the work of Philip and the mission 
 of Ananias, both laymen. That does not mean, however, 
 that the apostles were inactive. Their ministry has been 
 passed in almost complete silence, because the Church was 
 being prepared by other agents for its wider testimony; 
 but now the journeys of Peter are recorded, for they 
 brought him to Joppa, within call of Caesarea, in which 
 city he was to perform the supreme work of this period of 
 transition. He was to open the door of the Church for 
 the reception of Gentile believers. 
 
Acts 10 : 1 to 11 : 18 WITNESS IN SAMARIA 83 
 
 Nevertheless, Peter's progress through. J udea was in it- 
 self important; he strengthened the Church, he secured 
 new converts, and he worked two notable miracles. The 
 healing of ^neas, who was sick of the palsy, recalls some 
 of the most memorable scenes in the life of Christ, by whose 
 power this sufferer was now relieved from the anguish of 
 eight long years of painful illness. The cure was so mar- 
 velous that it resulted in the conversion of a multitude in 
 Lydda and Sharon. 
 
 Of Dorcas, or Tabitha, nothing is known except this one 
 startling story. Death had overtaken her in the midst of 
 a life of blessed ministry and helpfulness. Her friends, in 
 distress, but evidently in faith, summoned Peter to Joppa; 
 and in answer to his prayer the sleeping saint awoke. 
 This raising to life of one who had been dead was the most 
 marvelous miracle the apostles had performed. No wonder 
 that it wrought faith in many hearts, and that as its result 
 "many believed on the Lord." As to Dorcas, it may be 
 remarked that her Christian charity has set in motion 
 innumerable needles and has inspired countless women 
 with the spirit of service. As to Peter, he was about to be 
 summoned to a task more astonishing to the early Church 
 than the healing of yEneas or the raising of Dorcas from 
 the dead. 
 
 4. The Reception of Cornelius. Chs. 10:ltoll:18 
 
 Possibly Cornelius was not the first Gentile convert, 
 but he was the first Gentile whose conversion is recorded. 
 The Cyprian and Cyrenian missionaries may have preached 
 previously to Greeks in Antioch, Acts 11 : 19, 20, but the 
 case of Cornelius was in many points unique and of such 
 surpassing importance that it is narrated with repetitious 
 and minute details. Here an apostle, under divine guid- 
 ance, goes to preach to a Roman officer, and here Gentiles 
 are formally welcomed into the Church. Here the legiti- 
 macy of Gentile Christianity is recognized and established. 
 Furthermore, the instance is t^^pical, so that all who would 
 study the facts of conversion, and the truth concerning 
 the Holy Spirit in his relation to believers, must ponder 
 this inspired narrative. It is one of the turning points in 
 
84 BROADENING OF CHURCH Acts 10 : 1-8 
 
 Christian history, and an outstanding feature in the 
 period when the Church was being prepared for its world- 
 wide witness. . _ ^ 
 At first only Jews were evangelized, then Samaritans 
 also, but now a representative Gentile and a large circle 
 of his friends are led to accept Christ and are filled with 
 his Spirit, so that this incident has been known as the 
 "Roman Pentecost." 
 
 a. The Man. Ch. 10 : 1-8 
 
 1 Now there was a certain man in Caesarea, Cornelius by 
 name, a centurion of the band called the Italian band, 2 a 
 devout man, and one that feared God with all his house, who 
 gave much alms to the people, and prayed to God always. 
 3 He saw in a vision openly, as it were about the ninth hour 
 of the day, an angel of God coming in unto hun, and saying 
 to him, Cornelius. 4 And he, fastening his eyes upon him, 
 and being affrighted, said. What is it, Lord? And he said 
 imto him, Thy prayers and thine alms are gone up for a 
 memorial before God. 5 And now send men to Joppa, 
 and fetch one Simon, who is sumamed Peter: 6 he lodgeth 
 with one Simon a tanner, whose house is by the sea side. 
 7 And when the angel that spake unto hrni was departed, 
 he called two of his household-servants, and a devout soldier 
 of them that waited on hrni continually; 8 and having re- 
 hearsed, all things linto them, he sent them to Joppa. 
 
 Cornelius the.-^enturion was in command of a military 
 company known as the " Italian band," or cohort. He was 
 stationed at Caesafeei, the capital city of the Roman prov- 
 ince. Like the three other centurions mentioned in the 
 New Testament he was a man of high character. His 
 name indicates that he was of illustrious, if not noble, 
 birth, He had come to know and worship the one true 
 God, and his sincere piety had inspired a like faith in all 
 his household. His generosity was attested by liberal 
 gifts to his Jewish neighbors whom other Romans de- 
 spised and abused. He was a man of prayer, and in the 
 midst of his busy life he observed the regular periods pre- 
 scribed by the Jews at nine and twelve and three o'clock 
 daily. Yet this noble, godly, generous, prayerful man 
 
Acts 10 : 9-10 WITNESS IN SAMARIA 85 
 
 wasjiot^aved ; for as he was praying an angel appeared 
 to him and bade him send to Joppa for Peter who would 
 tell him words whereby he and his family might be saved. 
 Ch. 11:13, 14. 
 
 It is almost startling to note the character of the men 
 who are described in The Acts as needing the salvation 
 that can be found in Christ alone. This section of the book 
 narrates three notable conversions: that of the Ethiopian v" 
 prince, of Saul, and of Cornelius, but all of these were 
 godly men ; they were not only of irreproachable morality 
 but they were zealously religious. Are such men lost? 
 Is it absolutely necessary to-day for men of this character 
 to experience a "new birth"? These narratives seem so 
 to affirm, and they remind us of the words spoken by our 
 Lord to the great teacher of Israel: "Ye must be born 
 anew." 
 
 It should be added at once, however, that to men of 
 this character, who are living according to the light they 
 have, more light is sure to be given; and then, too, when 
 the new light comes, it is sure to be accepted. When 
 Christ is presented to men like these, they turn to him at 
 once in penitence and faith. Thus sincerity is tested. 
 Christ is ever the touchstone of character. 
 
 The source of new light was revealed to^ Cornelius by 
 an angel, and his sincerity was attested by the speed 
 with which he sent to summon the appointed messenger. 
 The angel visitant emphasized the ' importance of ' the 
 event which was to follow, namely, the formal opening of 
 the Church to Gentile believers; but the fact that the angel 
 did not tell the way of salvation, but commanded Cornelius 
 to send for Peter, calls to mind the important truth that the 
 gospel message, on which salvation' depends, is to be pro- 
 claimed, not by supernatural messengers, but by men to 
 their fellow men. 
 
 h. The Messenger. Ch. 10 : 9-23 
 
 9 Now on the morrow, as they were on their journey, 
 and drew nigh unto the city, Peter went up upon the housetop 
 to pray, about the sixth hour: 10 and he became hungry, and 
 desired to eat: but while they made ready, he fell into a 
 
86 BROADENING OF CHURCH Acts 10 : 11-23 
 
 trance ; 11 and he beholdeth the heaven opened, and a certain 
 vessel descending, as it were a great sheet, let down by 
 four comers upon the earth: 12 wherein were all manner of 
 fourfooted beasts and creeping things of the earth and birds 
 of the heaven. 13 And there came a voice to him, Rise, 
 Peter; kill and eat. 14 But Peter said. Not so. Lord; for 
 I have never eaten anything that is common and unclean. 
 15 And a voice came unto him again the second time, What 
 God hath cleansed, make not thou common. 16 And this 
 was done thrice: and straightway the vessel was received 
 up into heaven. 
 
 17 Now while Peter was much perplexed in himself what 
 the visioii which he had seen might mean, behold, the men 
 that were sent by Cornelius, having made inquiry for Simon's 
 house, stood before the gate, 18 and called and asked whether 
 Simon, who was sumamed Peter, were lodging there. 19 
 And while Peter thought on the vision, the Spirit said unto 
 him. Behold, three men seek thee. 20 But arise, and get 
 thee down, and go with them, nothing doubting: for I have 
 sent them. 21 And Peter went down to the men, and said, 
 Behold, I am he whom ye seek: what is the cause wherefore 
 ye are come? 22 And they said, Cornelius a centurion, a 
 righteous man and one that f eareth God, and well reported of 
 by all the nation of the Jews, was warned of God by a holy 
 angel to send for thee into his house, and to hear words 
 from thee. 23 So he called them in and lodged them. 
 
 And on the morrow he arose and went forth with them, and 
 certain of the brethren from Joppa accompanied him. 
 
 By a series of providences Peter, the chosen messenger, 
 had been brought within calling distance, but he was now 
 to receive a special preparation for his task. He needed 
 to have his prejudices removed before he could be willing 
 to undertake his work. Peter might have consented to 
 preach to Gentiles, but he would have refused to eat with 
 them or to accept believing Gentiles into the Christian 
 brotherhood. The gulf between Jew and Gentile was 
 greater than can be imagined to-day. To the former the 
 Gentile was an abomination; his touch defiled, his customs 
 were abhorrent, his religion was a blasphemy. Therefore 
 a vision was given to Peter to teach him that those whom 
 God might cleanse should not be regarded as unclean. 
 
 While praying upon the flat housetop of Simon the 
 
Acts 10 : 24-30 WITNESS IN SAMARIA 87 
 
 tanner in Joppa, as the noon hour is passing, Peter becomes 
 hungry and increasingly so as dinner is delayed. He falls 
 into a trance and beholds a vessel let down from heaven 
 full of animals, some ceremonially clean and fit for food, 
 others, to a Jew, unclean and not to be eaten. The clean 
 have been made unclean by contact with the unclean — 
 that is the point. Three times the vessel appears; each 
 time Peter is bidden by a heavenly voice to eat; each 
 time he refuses; each time he is rebuked by the words: 
 "What God hath cleansed, make not thou common." 
 Just then the messengers arrive and invite him to the 
 home of Cornelius the Gentile. Before the vision Peter 
 would have refused; now the invitation explains the 
 vision and he is willing to go. He has learned that at the 
 command of God he is not to shrink from contact with 
 men of other nations, nor fear to accept them as brothers 
 in case God has cleansed their hearts. The first paragraph 
 of the story tells us that even godly men like Cornelius 
 need the gospel; this paragraph assures us that even the 
 most despised can be transformed by its power. The first 
 great qualifications needed by Christian witnesses are a wil- 
 lingness to speak to anyone to whom they may be sent, 
 and a sympathy so broad as to welcome as brothers be- 
 lievers of every race and nation. 
 
 c. The Meeting. Ch. 10 : 24-33 
 
 24 And on the morrow they entered into Caesarea. And 
 Cornelius was waiting for them, having called together his 
 kinsmen and his near friends. 25 And when it came to 
 pass that Peter entered, Cornelius met him, and fell down at 
 his feet, and worshipped him. 26 But Peter raised him up, 
 saying, Stand up; I myself also am a man. 27 And as he 
 talked with him, he went in, and findeth many come together: 
 
 28 and he said unto them. Ye yourselves know how it is an 
 unlawful thing for a man that is a Jew to join himself or come 
 unto one of another nation; and yet unto me hath God 
 showed that I should not call any man common or unclean: 
 
 29 wherefore also I came without gainsaying, when I was 
 sent for. I ask therefore with what intent ye sent for me. 
 
 30 And Cornelius said. Four days ago, until this hoiu", I was 
 keeping the ninth hour of prayer in my house; and behold. 
 
88 BROADENING OF CHURCH Acts 10 : 31-33 
 
 a man stood before me in bright apparel, 31 and saith, 
 Cornelius, thy prayer is heard, and thine alms are had in 
 remembrance in the sight of God. 32 Send therefore to 
 Joppa, and call unto thee Simon, who is sumamed Peter; 
 he lodgeth in the house of Simon a tanner, by the sea side. 
 33 Forthwith therefore I sent to thee; and thou hast well 
 done that thou art come. Now therefore we are all here 
 present in the sight of God, to hear all things that have been 
 commanded thee of the Lord. 
 
 When there is a soul seeking for light, and a messenger 
 willing to accept any opportunity to speak for ChrisfT a 
 meeting is certain to be arranged. So it was with Peter 
 and Cornelius. An extraordinary gathering it surely was! 
 The Roman soldier had calculated the time that Peter 
 would arrive and had invited to his home a large number 
 of his relatives and friends. Peter was returning from 
 Joppa with the three messengers, but was also accompanied 
 by six Jewish Christians who might serve as witnesses of 
 the events which would follow. Cornelius was ready to 
 worship the messenger whom heavenliad sent with the 
 good news of salvation; but Peter assured his host that 
 he claimed no superhuman character and that, while a 
 Jew, he had learned to regard no man as "common or 
 unclean." Cornelius then explained the extraordinary cir- 
 cumstances which had led him to summon Peter and con- 
 cluded with these striking words: "Now therefore we are 
 all here present in the sight of God, to hear all things that 
 have been commanded thee of the Lord." 
 
 Surely this paragraph of the story contains two le§sons 
 for each member of the modern church : First, what effort 
 is each making to secure for some messenger of Christ 
 such an audience as Cornelius prepared for Peter? Can- 
 not each calculate with exactness some time and place 
 where the gospel is to be preached, and is it not possible 
 to bring thither one's relatives and friends? Secondly, 
 when present in a place of worship, cannot each be pre- 
 pared to say, "We are all here present" — all, family and 
 friends, mind as well as body — "in the sight of God" — 
 not to be seen by others, not conscious so much of others 
 as of the presence of God — "to hear all things" — not to- 
 
Acts 10 : 34-43 WITNESS IN SAMARIA 89 
 
 be amused or to sleep — "that have been commanded thee 
 of the Lord" — not to Hsten to human conjecture or the 
 exploiting of doubts, but to receive a positive message 
 which is delivered in a reverent spirit and with the pro- 
 phetic formula: "Thus saith the Lord." What would 
 happen were all Christian churches filled with such 
 audiences? 
 
 d. The Message. Ch. 10 : 34-43 
 
 34 And Peter opened his mouth, and said, 
 
 Of a truth I perceive that God is no respecter of persons : 
 
 35 but in every nation he that feareth him, and worketh 
 righteousness, is acceptable to him. 36 The word which he 
 sent unto the children of Israel, preaching good tidings of 
 peace by Jesus Christ (he is Lord of all) — 37 that saying 
 ye yourselves know, which was published throughout all 
 Judaea, begiiming from Galilee, after the baptism which 
 John preached ; 38 even Jesus of Nazareth, how God anointed 
 him with the Holy Spirit and with power: who went about 
 doing good, and healing all that were oppressed of the devil; 
 for God was with him. 39 And we are witnesses of all things 
 which he did both in the country of the Jews, and in Jeru- 
 salem; whom also they slew, hanging him on a tree. 40 
 Him God raised up the third day, and gave him to be made 
 manifest, 41 not to all the people, but unto witnesses that 
 were chosen before of God, even to us, who ate and drank 
 with him after he rose from the dead. 42 And he charged 
 us to preach unto the people, and to testify that this is he 
 who is ordained of God to be the Judge of the living and the 
 dead. 43 To him bear all the prophets witness, that through 
 his name every one that believeth on him shall receive 
 remission of sins. 
 
 Peter found time to deliver only part of the message he 
 had in mind, only his introduction and theme. Ch. 11 : 15. 
 His opening sentence has been strangely misunderstood. 
 Peter did not mean that Cornelius was already saved and 
 that in all nations men like Cornelius are saved with no 
 knowledge of Christ, but that through Christ men of all 
 nations can be saved even though they are not Jews. 
 Peter had learned that men like Cornelius were "accept- 
 able" to God in the sense that they could be saved when 
 the gospel was presented; Peter had yet to learn that a 
 
90 BROADENING OF CHURCH Acts 10 : 44-48 
 
 depraved Gentile could likewise be saved, and not merely 
 the pious, godly, and devout. 
 
 The speaker proceeded to make plain the way of salva- 
 tion; he told the story of the life and works of Jesus, of 
 his crucifixion and resurrection, and his coming again as 
 Judge; and then he exclaimed: "To him bear all the 
 prophets witness, that through his name every one that 
 believeth on him shall receive remission of sins." Thus in 
 a single sentence he declared the means of salvation — the 
 name of Christ, that is, all Christ is revealed to be as a 
 Saviour and Lord; the universality of salvation to "every 
 one that believeth"; the condition of salvation — belief 
 in Christ; and also, the nature of salvation — "remission 
 of sins" — for thus begins the experience which issues in 
 life eternal. Surely in this message is found a model for 
 the gospel preacher of every age, and perhaps no age has 
 had a greater need of such clear testimony than the 
 present. 
 
 e. The Miracle. Ch. 10 : 44-48 
 
 44 While Peter yet spake these words, the Holy Spirit fell 
 on all them that heard the word. 45 And they of tiie circum- 
 cision that believed were amazed, as many as came with 
 Peter, because that on the Gentiles also was poured out the 
 gift of the Holy Spirit. 46 For they heard them speak with 
 tongues, and magnify God. Then answered Peter, 47 Can 
 any man forbid the water, that these should not be baptized, 
 who have received the Holy Spirit as well as we? 48 And 
 he commanded them to be baptized in the name of Jesus 
 Christ. Then prayed they him to tarry certain days. 
 
 In the midst of his sermon Peter was interrupted. The 
 Holy Spirit came upon his hearers and they began to 
 "speak with tongues" and to "magnify God." What 
 happened was simply this: as Cornelius and his friends 
 heard the message concerning the saving power of Christ, 
 they accepted Christ and were filled at once with the 
 Spirit of Christ. Peter had expected to complete his 
 sermon, to ask those present to confess their faith, to bap- 
 tize those who believfed, and then to lay his hands upon 
 them that they might receive the miraculous gifts of the 
 Holy Spirit. In this typical case of Gentile conversioH 
 
Acts 11 : 1-12 WITNESS IN SAMARIA 91 
 
 the program was cut short by the gift of the Holy Spirit. 
 The lesson is obvious: the work of the Holy Spirit is 
 independent of confession or baptism or the imposition of 
 apostolic hands; nor need there be an interval of time 
 between the acceptance of Christ and the reception of his 
 Spirit in all the fullness of his power. The normal process 
 is exactly this: while a preacher is still proclaiming the 
 gospel message, the hearer yields himself to Christ, a new 
 life is imparted to him, and he is empowered and possessed 
 by the Spirit of his Lord. Of course there must be a con- 
 fession of faith in the rite of baptism, the new life must 
 develop, and there must be repeated "refillings" of the 
 Spirit; but the essential experience is the yielding of the 
 beart to Christ and the consequent transforming of life 
 by the power of his abiding Spirit. Miracles may no 
 longer attend this experience; they were granted in this 
 instance as a divine authentication of the conversion of 
 Gentiles to faith in Christ and to a new life in him. 
 
 /. The Members of the Church. Ch. 11 : 1-18 
 
 1 Now the apostles and the brethren that were in Judaea 
 heard that the Gentiles also had received the word of God. 
 2 And when Peter was come up to Jerusalem, they that 
 were of the circumcision contended with him, 3 saying, 
 Thou wentest in to men uncircumcised, and didst eat 
 with them. 4 But Peter began, and expounded the 
 matter unto them in order, saying, 5 I was in the city of 
 Joppa praying: and in a trance I saw a vision, a certain 
 vessel descending, as it were a great sheet let down from 
 heaven by four comers; and it came even unto me: 6 upon 
 which when I had fastened mine eyes, I considered, and saw 
 the fourfooted beasts of the earth and wild beasts and 
 creeping things and birds of the heaven. 7 And I heard 
 also a voice saying unto me. Rise, Peter; kill and eat. 8 
 But I said, Not so. Lord: for nothing common or unclean 
 hath ever entered into my mouth. 9 But a voice answered 
 the second time out of heaven, What God hath cleansed, make 
 not thou common. 10 And this was done thrice: and all 
 were drawn up again into heaven. 11 And behold, forthwith 
 three men stood before the house in which we were, having 
 been sent from Caesarea unto me. 12 And the Spirit bade 
 me go with them, making no distinction. And these six 
 
92 BROADENING OF CHURCH Acts 11 : 13-18 
 
 brethren also accompanied me; and we entered into the 
 man's house: 13 and he told us how he had seen the angel 
 standing in his house, and saying, Send to Joppa, and fetch 
 Simon, whose surname is Peter ; 14 who shall speak unto thee 
 words, whereby thou shalt be saved, thou and all thy house. 
 15 And as I began to speak, the Holy Spirit fell on them, 
 even as on us at the beginning. 16 And I remembered the 
 word of the Lord, how he said, John indeed baptized with 
 water; but ye shall be baptized in the Holy Spirit. 17 If 
 then God gave unto them the like gift as he did also unto us, 
 when we believed on the Lord Jesus Christ, who was I, 
 that I could withstand God? 18 And when they heard these 
 things, they held their peace, and glorified God, saying, 
 Then to the Gentiles also hath God granted repentance unto 
 life. 
 
 The news of the conversion of Gentiles was not slow in 
 reaching Jerusalem, and the disciples at once called Peter 
 to account for the part he had played in the incident. 
 There is little suggestion here of papal infallibility as be- 
 longing to Simon Peter; the early Church was democratic. 
 The charge against the apostle was not that he had 
 preached to Gentiles — no one would have objected to that 
 — but he had been entertained by Gentiles and had 
 eaten with them ; that was his startling ofTense. 
 
 Peter rehearsed the whole story, and had with him as 
 witnesses the six Jewish Christians from Joppa who had 
 also accompanied him to the home of Cornelius. His nar- 
 rative took the form, however, of a logical argument. 
 Fir^t, he related his vision of the vessel let down from 
 heaven, and its divine message that what God made clean 
 men should not regard as unclean. 
 
 Secondly, .he, told them that God had set his seal upon 
 the actual cleansing and conversion of the Gentiles by the 
 miraculous gifts of his Holy Spirit. Thirdly; he assured 
 the Church that these words of Christ had come to have 
 for him a new meaning: "John indeed baptized with 
 water; but ye shall be baptized in the Holy Spirit." If 
 these men had been baptized with the Spirit was it wrong 
 to have administered to them the lesser baptism of water? 
 Thus the word, "ye," used by Christ, had been divinely 
 expanded; it had been shown to include Gentiles. 
 
Acts 11 : 19-26 WITNESS IN SAMARIA 93 
 
 What, then, was Peter's conclusion? Nothing less start- 
 ling than this, that men who are truly cleansed and filled 
 with the Spirit should be treated as brothers and recog- 
 nized as members of the body of Christ. So unanswerable 
 were the arguments, so convincing the facts, that the ob- 
 jectors were satisfied: "They held their peace, and glori- 
 fied God, saying, Then to the Gentiles also hath God 
 granted repentance unto life." 
 
 It is true that others, who did not hear this testimony of 
 Peter, subsequently caused trouble in the Church, as they 
 insisted that Gentiles who became Christians must observe 
 the Mosaic ritual in order to be saved, or at least to be on 
 an equality with Jewish Christians. To determine this 
 question the first Church council was called at Jeru- 
 salem. 
 
 It is likewise true that some members of the Christian 
 Church to-day wish to regard class and race and social 
 distinctions in a spirit quite contrary to the attitude of 
 brotherhood and equality shown by Peter as he admitted 
 the first Gentiles into the fellowship of the Christian 
 Church. 
 
 5. The Mission of Barnabas. Ch. 11 : 19-30 
 
 19 They therefore that were scattered abroad upon the 
 tribulation that arose about Stephen travelled as far as 
 Phoenicia, and Cyprus, and Antioch, speaking the word to 
 none save only to Jews. 20 But there were some of "them, 
 men of Cyprus and Cyrene, who, when they were come to 
 Antioch, spake unto the Greeks also, preaching the Lord 
 Jesus. 21 And the hand of the Lord was with them: and 
 a great niunber that believed turned unto the Lord. 22 
 And the report concerning them came to the ears of the 
 church which was in Jerusalem: and they sent forth Barnabas 
 as far as Antioch: 23 who, when he was come, and had seen 
 the grace of God, was glad; and he exorted them aU, that 
 with purpose of heart they would cleave unto the Lord: 
 24 for he was a good man, and full of the Holy Spirit and 
 of faith: and much people was added unto the Lord. 25 
 And he went forth to Tarsus to seek for Saul; 26 and when 
 he had found him, he brought him unto Antioch. And it 
 came to pass, that even for a whole year they were gathered 
 together with the church, and taught much people; and that 
 the disciples were called Christians first in Antioch. 
 
94 BROADENING OF CHURCH Acts 11 : 27-30 
 
 27 Now in these days there came down prophets from 
 Jerusalem unto Antioch. 28 And there stood up one of them 
 named Agabus, and signified by the Spirit that there should 
 be a great famine over all the world: which came to pass in 
 the days of Claudius. 29 And the disciples, every man 
 according to his ability, determined to send relief unto the 
 brethren lliat dwelt in Judaea: 30 which also they did, 
 sending it to tiie elders by the hand of Barnabas and Saul. 
 
 The importance of these events may be summarized in 
 large measure by four brief statementeiyA Christian 
 Church is organized among Gentiles; ^ new center is 
 established for witnessing;^ new evangelist is called to 
 active service ;\|a new name is given to believers. 
 
 The most prominent actor in these scenes is Barnabas. 
 The occasion of his visit to Antioch was the success at- 
 tained by certain Christians who had been driven from 
 Jerusalem by the persecution which arose in connection 
 with the death of Stephen; these men, natives of Cyprus 
 and Cyrene, whose vision had been broadened by the 
 teachings of the martyr, when they reached Antioch, 
 preached the gospel not only to Jews but also to Greek 
 Gentiles. Their testimony was so blessed that a great 
 multitude accepted Christ. The word reached the Church 
 in Jerusalem and Barnabas was dispatched to investigate 
 the nature of the work and to confirm the new converts. 
 The character of this messenger has been revealed earlier 
 in the narrative; he was a "son of consolation," a generous- 
 hearted, broad-minded man, a native of Cyprus, and thus 
 the more likely to approve of the work done by the "men 
 of Cyprus." 
 
 Barnabas rejoiced to see the work of grace which God 
 had wrought in the heathen city, and he was glad to wel- 
 come the new converts as brethren in Christ. His pres- 
 ence resulted in strengthening the believers and in a great 
 extension of the work, for, as Luke tells us, "he was a good 
 man, and full of the Holy Spirit and of faith." One who is 
 full of faith is sure to be full of the Holy Spirit, and one 
 who is filled with the Spirit will be truly "good." 
 
 The visit of Barnabas resulted not only in the rapid 
 growth of the Church, but also in securing a new evan- 
 
Acts 11 : 27-30 WITNESS IN SAMARIA 95 
 
 gelist who became the great apostle to the Gentile world. 
 Realizing his need of help in the leadership and guidance 
 of the Church, Barnabas went to Tarsus and invited Saul 
 to come to Antioch and to assist him in the work. This 
 invitation was an act of unselfishness and of discernment.!? 
 Barnabas must have realized that if he were associated 
 with such a master mind as Saul, he himself would soon 
 sink into a place of secondary importance; but his supreme 
 concern was the success of the cause of Christ, and he 
 recognized the surpassing qualifications possessed by Saul 
 for work in a Greek city. The Lord had given to Saul 
 preparation for a world-wide witness, and he used the 
 generous invitation of Barnabas as the means of starting 
 upon his course the greatest missionary of all the ages. 
 Next, if second, to accomplishing a notable task for Christ 
 and his Church, is the privilege of being allowed to play 
 the part of a Barnabas and to introduce a great worker to 
 his task. 
 
 That "the disciples were called Christians first in Anti- 
 och" is popularly attributed to the derision or ridicule of 
 their enemies; the narrative seems to indicate that it was 
 due to the teaching of Barnabas and Saul; but whatever 
 its source the^ew name is full of significance. It indicates 
 thaf^he^teacrrlng of the apostles and the lives of the be- 
 lievers found their sum and their center in Christ, and, 
 further, that the ^hurch was no longer regarded as a local 
 institution belonging to Jews and to Jerusalem, but was a 
 body of believers whose sphere of influence was the whole 
 wide world. 
 
 For this work of universal evangelization Antioch was a 
 fit center. The city was the third in the empire, out- 
 ranked only by Rome and Alexandria; it contained a 
 imixed population, and was connected with both the East 
 and the West by great routes of commerce and trade. It 
 \lay outside of Palestine ; its church would be free from Jew- 
 ish control and prejudices. A better base for missionary 
 operations could not have been found, ^ntioch was the 
 natural door to the Graeco- Roman world; and the estab- 
 lishment there of a strong Gentile church was a step of 
 prime importance in the preparations providentially being 
 
96 BROADENING OF CHURCH Acts 12 : 1-10 
 
 made for the carrying of the gospel "unto the uttermost 
 part of the earth." 
 
 The church at Antioch, however, was not separate from 
 the Church in Jerusalem ; both formed one body in Christ. 
 This abiding unity of the Church ever needs to be empha- 
 sized. Jt was recognized when Barnabas was sent to An- 
 tioch ; it was further^ indicated on his return to Jerusalem. 
 Anticipating a predicted famine the Christians of Antioch 
 "determined to send relief unto the brethren that dwelt 
 in Judsea: which also they did, sending it ... by the hand 
 of Barnabas and Saul." This gift, like the community of 
 goods practiced at Pentecost, was a spontaneous act of 
 Christian generosity, but it showed to the believers in 
 Jerusalem that the work of grace at Antioch was genuine 
 and it united Jewish and Gentile believers in the bonds 
 of a common spiritual life. A new group of Christians 
 had come into being, but it formed a part of the one uni- 
 versal Church. 
 
 6. The Persecution of Herod. Ch. 12 
 
 1 Now about that time Herod the king put forth his hands 
 to afflict certain of the church. 2 And he killed James the 
 brother of John with the sword. 3 And when he saw that 
 it pleased the Jews, he proceeded to seize Peter also. And 
 those were the days of unleavened bread. 4 And when he 
 had taken him, he put him in prison, and deUvered him to 
 four quaternions of soldiers to guard him; intending after 
 the Passover to bring him forth to the people. 5 Peter 
 therefore was kept in the prison: but prayer was made 
 earnestly of the chiu-ch unto God for him. 6 And when 
 Herod was about to bring him forth, the same night Peter was 
 sleeping between two soldiers, bound with two chains: 
 and guards before the door kept the prison. 7 And behold, 
 an angel of the Lord stood by him, and a light shined in the 
 cell: and he smote Peter on the side, and awoke him, saying, 
 Rise up quickly. And his chains fell off from his hands. 
 8 And the angel said unto him, Gird thyself, and bind on thy 
 sandals. And he did so. And he saith unto him. Cast thy 
 garment about thee, and follow me. 9 And he went out, 
 and followed; and he knew not that it was true which was 
 done by the angel, but thought he saw a vision. 10 And when 
 they were past the first and the second guard, they came imto 
 
Acts 12 : 11-25 WITNESS IN SAMARIA 97 
 
 the iron gate that leadeth into the city; which opened to them 
 of its own accord : and they went out, and passed on through 
 one street; and straightway the angel departed from him. 
 11 And when Peter was come to himself, he said. Now I 
 know of a truth, that the Lord hath sent forth his angel and 
 delivered me out of the hand of Herod, and from all the 
 expectation of the people of the Jews. 12 And when he 
 had considered the thing, he came to the house of Mary 
 the mother of John whose surname was Mark; where many 
 were gathered together and were praying. 13 And when he 
 knocked at the door of the gate, a maid came to answer, 
 named Rhoda. 14 And when she knew Peter's voice, she 
 opened not the gate for joy, but ran in, and told that Peter 
 stood before the gate. 15 And they said imto her. Thou art 
 mad. But she confidently affirmed that it was even so. 
 And they said, It is his angel. 16 But Peter continued knock- 
 ing: and when they had opened, they saw him, and were 
 amazed. 17 But he, beckoning unto them with the hand 
 to hold their peace, declared unto them how the Lord had 
 brought him forth out of the prison. And he said. Tell these 
 things imto James, and to the brethren. And he departed, 
 and went to another place. 18 Now as soon as it was day, 
 there was no small stir among the soldiers, what was become 
 of Peter. 19 And when Herod had sought for him, and 
 found him not, he examined the guards, and commanded 
 that they should be put to death. And he went down from 
 Judaea to Caesarea, and tarried there. 
 
 20 Now he was highly displeased with them of Tyre and 
 Sidon: and they came with one accord to him, and, having 
 made Blastus the king's chamberlain their friend, they 
 asked for peace, because their country was fed from the king's 
 country. 21 And upon a set day Herod arrayed himself in 
 royal apparel, and sat on the throne, and made an oration 
 imto them. 22 And the people shouted, saying. The voice 
 of a god, and not of a man. 23 And immediately an angel of 
 the Lord smote him, because he gave not God the glory: 
 and he was eaten of worms, and gave up the ghost. 
 
 24 But the word of God grew and multiplied. 
 
 25 And Barnabas and Saul returned from Jerusalem, 
 when they had fulfilled their ministration, taking with them 
 John whose surname was Mark. 
 
 The position, as well as the contents of this chapter, 
 should be carefully observed. It closes that section of 
 The Acts which tells how the Church was prepared to 
 
98 BROADENING OF CHURCH Acts 12 : 11-25 
 
 undertake the task of evangelizing the Gentile world; it 
 \shows the mad hatred felt by the Jews against the Chris- 
 tians, and their utter rejection of the gospel, so that if 
 the gospel is to be preached it must be preached to the 
 Gentiles; ^it also shows the protection which the Lord 
 will give his witnesses as they go into all the world with 
 his message. vThe hatred appears in the persecution 
 which Herod undertook merely to please the Jews; the 
 divine protection appears in the deliverance of Peter and 
 in the death of Herod. 
 
 This Herod Agrippa had acquired the realm of his 
 grandfather, "Herod the Great," and like him was cruel, 
 bloodthirsty, vaiji, and fond of magnificent display. '^He 
 was always eager to winlavor with the Jews, and so, 
 learning of their hatred against the Church, he beheaded 
 James and arrested Peter, intending shortly to execute 
 him also. This James was the apostle who had been so 
 closely associated with Jesus, and with Peter and John. 
 For him his mother had asked a chief place in the King- 
 dom. This our Lord did not definitely refuse; but he 
 declared it must be deserved, and he warned James that 
 he must expect to share his cup of suffering. Of that cup 
 James tasted the bitter dregs and was the first among the 
 the apostles of Christ to win the martyr's crown. 
 
 The deliverance of Peter is related with graphic vivid- 
 ness and with minute detail. Once before he had escaped 
 from prison in Jerusalem ; now he is guarded with peculiar 
 care; sixteen soldiers are detailed, four for each watch. 
 However, by supernatural power and under the guidance 
 of an angel, he finds himself free to leave the dungeon and 
 to join the group of Christians who have met for prayer 
 in the home of Mary, the mother of Mark. 
 
 The very fact of such divine intervention indicates how 
 serious was the crisis for the Church, and how great its 
 peril; but the deliverance was a clear declaration that 
 while a civil power might persecute, and while Christians 
 might be compelled to suffer, no government can ever 
 destroy the Church of Christ. 
 
 It has often been observed as true to nature that when 
 Peter appeared in safety, in response to the prayers of the" 
 
Acts 12:11-25 WITNESS IN SAMARIA 99 
 
 disciples, they did not believe that it could be Peter, but 
 thought that it must be his disembodied spirit. The serv- 
 ant maid, Rhoda, alone seems to have had real faith. 
 While the story rebukes our too uncommon unbelief, it 
 may encourage us to know that God often grants gracious 
 answers to prayers of quite imperfect faith. 
 
 The execution of the guards is a proof of the reality of 
 ther miraculous deliverance of the apostle, for it shows 
 that Peter had escaped, and it is an additional intimation 
 of the cruelty of the king, for a fair investigation might 
 have relieved these guards from blame. 
 
 The divine judgment visited upon Herod is declared to 
 havebeen, not for his persecution of the Church, but be- 
 cause "he gave not God the glory." As a civil ruler he 
 owed his position to God and was accountable to him; 
 his abuse of power, both in condemning innocent men 
 and in gratification of his personal vanity, was treason to 
 "the supreme Ruler. It is a tragic picture: the king, 
 clothed in a robe of silver sheen, seated upon a throne 
 and accepting divine honors, is suddenly smitten with a 
 loathsome disease and is "eaten of worms." It is all 
 pitiful enough; but what Christian in Jerusalem would 
 not regard Herod's fate as a divine retribution for his 
 attempt to destroy the Church of the living God? Surely 
 two great leaders who had been in the Holy City during 
 tliese fateful days returned to Antioch with a new con- 
 fidence that the living Christ would protect his witnesses; 
 these men were Barnabas and Saul, who were about to be 
 sent out by the Church to begin the work of evangelizing 
 the vast provinces of the Roman world. 
 
100 EXTENSION OF CHURCH Acts 13 : 1-12 
 
 HI 
 
 THE EXTENSION OF THE CHURCH 
 
 The Witness Unto the Uttermost Part of the Earth. 
 Chs. 13 to 28 
 
 1. Paul's First Missionary Journey. Chs. 13, 14 
 
 a. Paul in Cyprus. Ch. 13 : 1-12 
 
 1 Now there were at Antioch, in the church that was there, 
 prophets and teachers, Barnabas, and Symeon that was 
 called Niger, and Lucius of Cyrene and Manaen the foster- 
 brother of Herod the tetrarch, and Saul. 2 And as they 
 ministered to the Lord, and fasted, the Holy Spirit said, 
 Separate me Barnabas and Saul for the work whereunto I 
 have called them. 3 Then, when they had fasted and 
 prayed and laid their hands on them, they sent them away. 
 
 4 So tiiey, being sent forth by the Holy Spirit, went down 
 to Seleucia; and from thence they sailed to Cyprus. 5 And 
 when they were at Salamis, they proclaimed the word of God 
 in the synagogues of the Jews: and they had also John as 
 their attendant. 6 And when they had gone through the 
 whole island imto Paphos, they found a certain sorcerer, a 
 false prophet, a Jew, whose name was Bar- Jesus; 7 who 
 was with the proconsul, Sergius Paulus, a man of under- 
 standing. The same called unto him Barnabas and Saul,, 
 and sought to hear the word of God. 8 But Elymas the 
 sorcerer (for so is his name by interpretation) withstood 
 them, seeking to turn aside the proconsul from the faith. 
 9 But Saul, who is also called Paul, filled with the Holy 
 Spirit, fastened his eyes on him, 10 and said, O full of aU 
 guile and all villany, thou son of the devil, thou enemy of all 
 righteousness, wilt thou not cease to pervert the right ways 
 of tiie Lord? 11 And now, behold, the hand of the Lord is 
 upon thee, and thou shalt be blind, not seeing the sim for a 
 season. And immediately there fell on him a mist and a 
 darkness; and he went about seeking some to lead him by 
 the hand. 12 Then the proconsul, when he saw what 
 was done, believed, being astonished at the teaching of the 
 Lord. 
 
Acts 13 : 1-12 WITNESS UNTO CHURCH 101 
 
 When Barnabas and Saul set sail for Cyprus from Se- 
 leucia, the seaport of old Antioch, the voyage probably 
 was of no interest to the world of their day, but the first 
 step had been taken in a movement which has changed 
 the course of human history and will have a vital influence 
 upon generations yet unborn. From Cyprus they crossed 
 the sea to Perga, passed northward over the Taurus 
 Mountains to Antioch in Pisidia, then eastward to Ico- 
 nium, to Lystra and to Derbe, then retracing their steps 
 and circling the province of Cilicia, they sailed from At- 
 talia to rejoin their friends in Antioch. They had accom- 
 plished a journey of some twelve hundred miles; and 
 through these messengers theXhiirch had begun the enter- 
 prise for which she was specially commissioned by her 
 Loro. It is true that some sixteen years had elapsed since 
 the commission was given; but now at last, by deliberate 
 action, a company of Christians had sent forth their rep- 
 resentatives to carry the gospel to the Gentile world. The 
 work done by the apostles was not in every detail parallel 
 to that of modern missions, yet its essential features were 
 the same and they illustrate and enforce missionary 
 methods and principles which are valid and vital to-day. 
 
 For instance, the opening sentences of the story, vs. 1-3, 
 tell us that the missionary enterprise obviously demands 
 that the Church at home must be spiritual, prayerful, 
 self-denying, carefully instructed in revealed truth, and 
 deeply concerned in the work abroad. These early Chris- 
 tians did not seem to be much affected by the argument 
 that "there are heathen enough at home"; in Antioch 
 there were a half million of pagans when the Holy Spirit 
 said: "Separate me .Barnabas and Saul for the work 
 whereunto I have called them." 
 
 As to the missionaries, it is evident that the men chosen 
 were the strongest, mentally and spiritually, that could be 
 found; they were selected by the Holy Spirit, but the 
 Church recognized their divine call and set its seal of ap- 
 proval upon them by the solemn rite of ordination, and by 
 sending them forth as its representatives. 
 
 The experiences of the apostles in Paphos may illustrate ■ 
 the opposition which missionaries must encounter. Bar- 
 
102 EXTENSION OF CHURCH Acts 13 : 1-12 
 
 nabas and Saul may have selected Cyprus as their first 
 field of labor because it was easily accessible by sea, on 
 the natural trade route, and only one hundred miles dis- 
 tant; then again it was the home of Barnabas; further, 
 the population contained many Jews, and some Chris- 
 tians were already there. For whatever reasons, they 
 voyaged to Salamis, and after a brief stay crossed the island 
 by the Roman road to Paphos, some one hundred miles to 
 the west. 
 
 Here was a city which was a true miniature of the world 
 which the missionaries were to attempt to evangelize. 
 The three elements, Greek, Roman, and Jewish, were all 
 present. It was the center of the licentious worship of 
 Venus, and an example of Greek culture and moral cor- 
 ruption; it was the home of Sergius Paidus, the governor 
 of the province, a man of high character, and a repre- 
 sentative of the Roman government which was to give 
 protection to the infant Church; but there too was "a^ 
 certain sorcerer, a false prophet, a Jew, whose name was 
 Bar-Jesus," a type of that selfish and degenerate element 
 of the Jews which was everywhere to oppose the work of 
 the apostles. 
 
 As the sorcerer attempts to dissuade Sergius Paulus 
 from the Christian f^ith, Saul sees in him an agent of 
 Satan and pronounces upon him a solemn judgment by 
 which he is smitten with blindness for a time. The victory 
 of the apostles is complete. The governor believes, being 
 astonished not so much by the miracle as by the marvel- 
 ous teaching concerning Christ. Thus the messengers of 
 the gospel are prepared to expect bitter antagonism, but 
 certain triumph. 
 
 From this time forward the name Saul is displaced by 
 that of Paul, in designating the apostle; probably both 
 names were always his, one Hebrew and one Roman, and 
 the latter is now used as more acceptable to the Roman 
 world, as that of a Roman citizen who is to move as a 
 flaming evangel through the Roman provinces. It is no 
 less interesting that henceforward the order is reversed, 
 and we no longer read of Barnabas and Saul, but of Paul 
 and Barnabas. The place of leadership seems to have 
 
Acts 13 : 13-27 WITNESS UNTO CHURCH 103 
 
 been assumed by the one who was to be known in coming 
 years as "the great apostle to the Gentiles." 
 
 The _ success in Paphos may suggest that the gospel 
 message is to be confined to no class or caste; "not many 
 noble" may be called, but the first convert to be named in 
 missionary history is Sergius Paulus, the Roman deputy 
 of Cyprus. 
 
 b. Paul at Antioch of Pisidia. Ch. 13 : 13-52 
 
 13 Now Paul and his company set sail from Paphos and 
 came to Perga in Pamphylia: and John departed from them 
 and returned to Jerusalem. 14 But they, passing through 
 from Perga, came to Antioch of Pisidia; and they went into 
 the synagogue on the sabbath day, and sat down. 15 And 
 after the reading of the law and the prophets the rulers of 
 tiie synagogue sent unto them, saying, Brethren, if ye have 
 any word of exhortation for the people, say on. 16 And 
 Paul stood up, and beckoning with the hand said, 
 
 Men of Israel, and ye that fear God, hearken: 17 The 
 God of this people Israel chose our fathers, and exalted 
 the people when they sojourned in the land of Egypt, and 
 with a high arm led he them forth out of it. 18 And for 
 about the time of forty years as a nursing-father bare he 
 them in the wilderness. 19 And when he had destroyed 
 seven nations in the land of Canaan, he gave them their 
 land for an inheritance, for about foiu: hundred and fifty 
 years: 20 and after these things he gave them judges untU 
 Samuel the prophet. 21 And afterward they asked for a 
 king: and God gave unto them Saul the son of Kish, a 
 man of the tribe of Benjamin, for the space of forty years. 
 22 And when he had removed him, he raised up David to 
 be theu: king; to whom also he bear witness and said, I 
 have found David the son of Jesse, a man after my heart, 
 who shall do all my will. 23 Of this man's seed hath God 
 according to promise brought unto Israel a Saviour, Jesus; 
 24 when John had first preached before his coming tiie bap- 
 tism of repentance to all the people of Israel. 25 And as 
 John was fulfilling his course, he said. What suppose ye 
 that I am? I am not he. But behold, there cometh one 
 after me the shoes of whose feet I am not worthy to unloose. 
 26 Brethren, children of the stock of Abraham, and those 
 among you that fear God, to us is the word of this salvation 
 sent forth, 27 For they that dwell in Jerusalem, and their 
 
104 EXTENSION OF CHURCH Acts 13 : 28-47 
 
 rulers, because they knew him not, nor the voices of the 
 prophets which are read every sabbath, fulfilled them by 
 condemning him. 28 And though they found no cause of 
 death in him, yet asked they of Pilate that he should be 
 slain. 29 And when they had fulfilled all things that were 
 written of him, they took him down from the tree, and laid 
 him in a tomb. 30 But God raised him from tiie dead: 
 31 and he was seen for many days of them that came up with 
 him from Galilee to Jerusalem, who are now his witnesses 
 imto the people. 32 And we bring you good tidings of the 
 promise made tmto the fathers, 33 that God hath fulfilled 
 the same unto our children, in that he raised up Jesus; as 
 also it is written in the second psalm, Thou art my Son, this 
 day have I begotten thee. 34 And as concerning that he 
 raised him up from the dead, now no more to return to 
 corruption, he hath spoken on this wise, I will give you the 
 holy and siu*e blessings of David. 35 Because he saith 
 also in another psalm. Thou wilt not give thy Holy One to 
 see corruption. 36 For David, after he had in his own 
 generation served the counsel of God, fell asleep, and was 
 laid unto his fathers, and saw corruption: 37 but he whom 
 God raised up saw no corruption. 38 Be it known unto you 
 tiierefore, brethren, that through this man is proclaimed 
 unto you remission of sins: 39 and by him every one that 
 believeth is justified from all things, from which ye could 
 not be justified by the law of Moses. 40 Beware therefore, 
 lest that come upon you which is spoken in the prophets: 
 41 Behold, ye despisers, and wonder, and perish; 
 For I work a work in your days, 
 
 A work, which ye shall in no wise believe, if one declare 
 it imto you. 
 
 42 And as they went out, they besought that these words 
 might be spoken to them the next sabbath. 43 Now when 
 the synagogue broke up, many of the Jews and of the devout 
 proselytes followed Paul and Barnabas; who, speaking to 
 them, urged them to continue in the grace of God. 
 
 44 And the next sabbath almost the whole city was gathered 
 together to hear the word of God. 45 But when the Jews 
 saw the multitudes, they were filled with jealousy, and con- 
 tradicted the things which were spoken by Paul, and blas- 
 phemed. 46 And Paul and Barnabas spake out boldly, and 
 said, It was necessary that the word of God should first be 
 spoken to you. Seeing ye thrust it from you, and judge 
 yourselves imworthy of eternal life, lo, we turn to the Gentiles. 
 47 For so hath the Lord commanded us, saying. 
 
Acts 13 : 48-52 WITNESS UNTO CHURCH 105 
 
 I have set thee for a light of the Gentiles, 
 
 That thou shouldest be for salvation unto the uttermost 
 part of the earth. 
 48 And as the Gentiles heard this, they were glad, and 
 glorified the word of God: and as many as were ordained to 
 eternal life believed. 49 And the word of the Lord was 
 spread abroad throughout all the region. 50 But the Jews 
 urged on the devout women of honorable estate, and the 
 chief men of the city, and stirred up a persecution against 
 Paul and Barnabas, and cast them out of their borders. 
 51 But they shook off the dust of their feet against them, 
 and came imto Iconium. 52 And the disciples were filled 
 with joy and with the Holy Spirit. 
 
 This section sets forth the jmissionary message for all 
 times and lands. Circumstances demand minor varia- 
 tions, but the essence is ever the same. Paul and his 
 party have crossed the Mediterranean from Paphos to 
 Perga. At the latter place John Mark has deserted his 
 friends and returned to Jerusalem. The fearless mis- 
 sionaries have climbed the steep passes of the Taurus 
 Mountains and reached Pisidian Antioch on the high 
 table-land of central Asia Minor. There on the Sabbath 
 they have gone to the Jewish synagogue, and, when in- 
 vited to speak, Paul delivers his first recorded sermon. 
 He proves from sacred history that God has always pro- 
 vided for his chosen people, and assures his hearers that 
 these gifts have culminated in Jesus, the Saviour of Israel ; 
 that Jesus is such a Saviour he argues from the testimony 
 of John the Baptist, from the rejection of Jesus which ful- 
 filled the prediction of the prophets, and chiefly from the 
 resurrection, which is attested by living witnesses, and 
 which was foretold in notable passages of The Psalms. 
 He closes his address with an appeal to accept the forgive- 
 ness of sins which this Saviour can secure, and with a 
 warning against unbelief, taken from the Old Testament. 
 
 It should be noticed, then, that according to the example 
 of Paul, gospel preaching consists in presenting \the cruci- 
 fied and risen Christ as the Saviour'trom sin,'and in appeal- 
 ing for proof to living witnesses and to the inspired Word. 
 
 As a result of the sermon Paul was urged to preach again 
 on'the Sabbath following; but when the day arrived and 
 
106 EXTENSION OF CHURCH Acts 14 : 1-12 
 
 the Jews saw that the whole city was thronging to hear 
 Paul, they were moved with envy, they contradicted Paul 
 and "blasphemed." Then Paul boldly declared his in- 
 tention of turning to the Gentiles and defended his course 
 by an apt quotation of Scripture. By the Gentiles his 
 message was gladly received, yet not by all. Luke in- 
 tends his readers to understand that in no place will there 
 be universal acceptance of the gospel, either by Gentiles 
 or Jews; only "as many as were ordained to eternal life 
 believed." Even the apparent popularity of the mis- 
 sionaries was but temporary. The Jews aroused the whole 
 city against the apostles and they were compelled to flee 
 to Iconium; but they went with joy. Opposition and 
 persecution are the continual experiences of missionaries, 
 but the Lord is with them, and they rejoice that sinners 
 are being saved. 
 
 c, Paul at Iconium, Lystra, and Derbe. Ch. 14 
 
 1 And it came to pass in Iconium that they entered to- 
 gether into the synagogue of the Jews, and so spake that a 
 great multitude both of Jews and of Greeks believed. 2 
 But the Jews that were disobedient stirred up the souls of the 
 Gentiles, and made them evil affected against the brethren. 
 3 Long time therefore they tarried there speaking boldly in 
 the Lord, who bare witness unto the word of his grace, 
 granting signs and wonders to be done by their hands. 4 
 But the multitude of the city was divided; ^<and part held 
 with the Jews, and part with the apostles. 5 And when there 
 was made an onset both of the Gentiles and of the Jews with 
 their rulers, to treat them shamefully and to stone them, <5 
 they became aware of it, and fled unto the cities of Lycaonia, 
 Lystra and Derbe, and the region^ound about: 7 and there 
 they preached the gospel. 
 
 8 And at Lystra there sat a certain man, impotent in his 
 feet, a cripple from his mother's womb, who never had 
 walked. 9 The same heard Paul speaking: who, fastening 
 his eyes upon him, and seeing that he had faith to^be made 
 whole, 10 said with a loud voice, Stand upright on thy feet. 
 And he leaped up and walked. 11 And when the multitude 
 saw what Paul had done, they lifted up their voice, saying in 
 the speech of Lycaonia, The gods are come down to us in the 
 likeness of men. 12 And they called Barnabas, Jupiter^ 
 
Acts 14 : 13-28 WITNESS UNTO CHURCH 107 
 
 and Paul, Mercury, because he was the chief speaker. 13 
 And the priest of Jupiter whose temple was before the city, 
 brought oxen and garlands unto the gates, and would have 
 done sacrifice with the multitudes. 14 But when title 
 apostles, Barnabas and Paul, heard of it, they rent their gar- 
 ments, and sprang forth among the multitude, crying out 
 15 and saying. Sirs, why do ye these things? We also are 
 men of like passions with you, and bring you good tidings, 
 that ye should turn from these vain things unto a living 
 God, who made the heaven and the earth and the sea, and 
 all that in them is : 16 who in the generations gone by suffered 
 all the nations to walk in their own ways. 17 And yet he 
 left not himself without witness, in that he did good and 
 gave you from heaven rains and fruitful seasons, filling your 
 hearts with food and gladness. 18 And with these sayings 
 scarce restrained they the multitudes from doing sacrifice 
 unto them. 
 
 19 But there came Jews thither from Antioch and Inconium: 
 and having persuaded the multitudes, they stoned Paul, and 
 dragged him out of the city, supposing that he was dead. 
 20 But as the disciples stood roimd about him, he rose up, 
 and entered into tiie city: and on the morrow he went 
 forth with Barnabas to Derbe. 21 And when they had 
 preached the gospel to that city, and had made many dis- 
 ciples, they returned to Lystra, and to Iconimn, and to 
 Antioch, 22 confirming the souls of the disciples, exhorting 
 them to continue in the faith, and that through many tribu- 
 lations we must enter into the kingdom of God. 23 And 
 whein they had appointed for them elders in every church, 
 and had prayed with fasting, they commended them to the 
 Lord, on whom they had believed. 24 And they passed 
 through Pisidia, and came to Pamphylia. 25 And when they 
 had spoken the word in Perga, tiiey went down to Attalia; 
 26 and thence they sailed to Antioch, from whence they had 
 been committed to the grace of God for the work which they 
 had fulfilled. 27 And when they were come, and had 
 gathered the church together, they rehearsed all things that 
 God had done with them, and that he had opened a door of 
 faith unto the Gentiles. 28 And they tarried no little time 
 with the disciples. 
 
 The course of Paul at Iconium illustrates two points of 
 missio nary strategy which might have been noted earlier 
 in connection with this memorable journey: first, Paul 
 went to the larger cities and there planted churches, de- 
 
108 EXTENSION OF CHURCH Acts 14 ; 13-28 
 
 signing to reach the outlying districts from these chief 
 centers of influence; secondly, he moved along the line 
 of least resistance and entered every open door, going first 
 to his own countrymen in their synagogues, but when re- 
 jected turning to the Gentiles. Here at Iconium the op- 
 V position was more severe than it had been at Antioch, 
 and here by contrast the manifestation of divine power 
 was greater, and "signs and wonders" were done by the 
 hands of the apostles. This has often been the experi- 
 ence of Christian workers; when difficulties increase, there 
 is a comforting revelation of the grace and mercy and good- 
 nevSs of God. 
 
 When a plot was formed against their lives, Paul and 
 Barnabas fled eastward to the Lycaonian cities of Lystra 
 and Derbe. Is this the proper course for missionaries to 
 take in the face of danger? This only circumstances can 
 determine. At times it is best to suffer as martyrs; at 
 other times to seek safety and to resume work when the 
 storm is spent. 
 
 At Lystra, Paul gives an admirable example of the nec- 
 essary adaptation of the missionary message to the people 
 to whom it is presented, not in altering its essence, but in 
 the method of ^approach. This second reported sermon of 
 Paul's must be compared with the first. Its occasion is 
 remarkably similar to that of Peter's "second sermon." 
 In each case a cripple, hopelessly lame, is instantly cured, 
 and the miracle attracts a wondering multitude. At 
 Lystra the people are so impressed that they are about to 
 offer sacrifices to the apostles as to gods; Paul they sup- 
 pose to be Mercury, and Barnabas, Jupiter. To this 
 excited throng^oT' pagans Paul addresses himself. He 
 does not begin now by appealing to Scripture, of which 
 his hearers are of course totally ignorant, but by telling 
 them of God whose power and love are manifested in the 
 works of nature and providence. In view of the goodness 
 of such a living and true God, Paul calls his hearers to 
 repentance, and prepares the way for his message con- 
 cerning Christ the Saviour. 
 
 His^message, however, is allowed to have little effect. 
 A mob of jealous Jews from Iconium arrive on the scene 
 
Acts 15 : 1-5 WITNESS UNTO CHURCH 109 
 
 and stir up the pagans to make common cause with them 
 against the apostles. Paul is stoned, and dragged out of 
 the city and left as dead; but as his faithful followers 
 stand by, they are rejoiced to see him rise and return fear- 
 lessly to the hostile city. On the -morrow, however, he 
 leaves with Barnabas for.,J}e£b£» where his preaching 
 results in the establishing of a Christian Church. 
 
 Luke now sketches hastily the return of the apostles, 
 as they retrace their steps through Lystra, Iconium, 
 Antioch, and Perga, and as they sail from Attalia to report 
 to the home church by which they have been sent forth. 
 He pauses, however, to lay stress on one essential point 
 of missionary strategy, namely, the careful organization 
 of the churches which have been formed on the field. 
 Evangelization, in the case of Paul, did not consist in a 
 mere, superficial, hasty heralding of ithe gospel, but in 
 establishing a permanent work. At great personal risk 
 he revisited the new converts, comforting them, instructing 
 them, and seeing that "elders" were appointed for them 
 "in every church." A proper missionary program has as 
 its aim the establishment on the field of sdlfrgcn^erning, 
 self-sustaining, self-propagating churches. This was ever 
 tHe purpose and" the practice of Paul. 
 
 2. The Council at Jerusalem. Ch. 15 : 1-35 
 
 1 And certain men came down from Judaea and taught the 
 brethren, saying. Except ye be circumcised after the custom 
 of Moses, ye cannot be saved. 2 And when Paul and 
 Barnabas had no small dissension and questioning with them, 
 the brethren appointed that Paul and Barnabas, and certain 
 other of them, should go up to Jerusalem unto the apostles 
 and elders about this question. 3 They therefore, being 
 brought on their way by the church, passed through both 
 Phoenicia and Samaria, declaring the conversion of the Gen- 
 tiles: and they caused great joy unto all the brethren. 4 
 And when they were come to Jerusalem, they were received 
 of the church and the apostles and the elders, and they 
 rehearsed all things that God had done with them. 5 But 
 there rose up certain of the sect of the Pharisees who believed, 
 saying. It is needful to circumcise them, and to charge them 
 to keep the law of Moses. 
 
no EXTENSION OF CHURCH Acts 15 : 6-24 
 
 6 And the apostles and the elders were gathered together 
 to consider of this matter. 7 And when there had been 
 much questioning, Peter rose up, and said unto them, 
 
 Brethren, ye Imow that a good while ago God made choice 
 among you, that by my mouth the GentUes should hear the 
 word of the gospel, and believe. 8 And God, who knoweth 
 the heart, bare them witness, giving them the Holy Spirit, 
 even as he did unto us ; 9 and he made no distinction between 
 us and them, cleansing their hearts by faith. 10 Now there- 
 fore why make ye trial of God, that ye should put a yoke 
 upon the neck of the disciples which neither our fathers nor 
 we were able to bear? 11 But we believe that we shall be 
 saved through the grace of the Lord Jesus, in like manner as 
 they. 
 
 12 And all the multitude kept silence; and they hearkened 
 unto Barnabas and Paul rehearsing what signs and wonders 
 God had wrought among the Gentiles through them. 13 
 And after they had held their peace, James answered, saying, 
 
 Brethren, hearken unto me: 14 Symeon hath rehearsed 
 how first God visited the Gentiles, to take out of them a 
 people for his name. 15 And to this agree the words of the 
 prophets ; as it is written, 
 
 16 After these things I will return. 
 
 And I will build again the tabernacle of David, which is 
 
 fallen; 
 And I will build again the ruins thereof, 
 And I will set it up : 
 
 17 That the residue of men may seek after the Lord, 
 And all the Gentiles, upon whom my name is caUed, 
 
 18 Saith the Lord, who maketh these things known from of 
 
 old. 
 
 19 Wherefore my judgment is, that we trouble not them that 
 from among the GentUes turn to God; 20 but that we write 
 unto them, that they abstain from the pollutions of idols, 
 and from fornication, and from what is strangled, and from 
 blood. 21 For Moses from generations of old hath in every 
 city them that preach him, being read in the synagogues 
 every sabbath. 
 
 22 Then it seemed good to the apostles and the elders, 
 with the whole church, to choose men out of their company, 
 and send them to Antioch with Paul and Barnabas ; namely, 
 Judas called Bar«abbas, and Silas, chief men among the 
 brethren: 23 and they wrote thus by them. The apostles and 
 the elders, brethren, unto the brethren who are of the Gen- 
 tiles in Antioch and Syria and Cilicia, greeting: 24 Fora^ 
 
Acts 15 : 25-35 WITNESS UNTO CHURCH 111 
 
 much as we have heard that certain who went out from us 
 have troubled you with words, subverting your souls; to 
 whom we gave no commandment; 25 it seemed good imto 
 us, having come to one accord, to choose out men and send 
 them unto you with our beloved Barnabas and Paul, 26 men 
 that have hazarded their lives for the name of our Lord Jesus 
 Christ. 27 We have sent therefore Judas and Silas, who 
 themselves also shall tell you the same things by word of 
 mouth. 28 For it seemed good to the Holy Spirit, and to 
 us, to lay upon you no greater burden than these necessary 
 thijQgs: 29 that ye abstain from things sacrificed to idols, 
 and from blood, and from things strangled, and from fornica- 
 tion ; from which if ye keep yourselves, it shall be well with 
 you.. Fare ye well. 
 
 30 So they, when they were dismissed, came down to 
 Antioch; and having gathered the multitude together, they 
 delivered the epistle. 31 And when they had read it, they 
 rejoiced for the consolation. 32 And Judas and Silas, 
 being themselves also prophets, exhorted the brethren with 
 many words, and confirmed them. 33 And after they had 
 spent some time there, they were dismissed in peace from 
 the brethren unto those that had sent them forth. 35 But 
 Paul and Barnabas tarried in Antioch, teaching and preaching 
 the word of the Lord, with many others also. 
 
 It was in the^ church at Antioch that the problem arose 
 which caused Paul to be sent to Jerusalem as a delegate to 
 "the first council" of the Christian Church. It is com- 
 monly remembered that the disciples were called Chris- 
 tians first at Antioch. The church of that city had, how- 
 ever, a more honorable distinction; it was the first mis- 
 sionary church, and it became the radiating center for the 
 evangelization of the Gentile world. A missionary spirit 
 is an enviable distinction for any church to-day. 
 
 The problem was caused by missionary activity. Mis- 
 sions are always' creating problems; they are demanding 
 men and money and thought and prayer; they require 
 the readjustment of personal plans and cooperation 
 among men of divergent opinions. Dead churches have 
 no. problems. It was the success of Paul's first missionary 
 journey and the great numbers of Gentile converts, which 
 occasioned so great a divergence of opinion between cer- 
 tain Christians of Antioch and of Jerusalem that it was 
 
112 EXTENSION OF CHURCH Acts 15 : 25-35 
 
 deemed necessary to send Paul and Barnabas and others 
 with them to Jerusalem to consult with the members of 
 the mother church. The problem concerned the mis-' 
 sionary message. This is the fundamental and the supreme 
 question in all modern missionary enterprise. vAll then 
 agreed that the gospel message centered in the one word 
 ■^'salvation." They interpreted that word in its spiritual 
 sense. They did not mean by it merely an improved social 
 condition, but a state of the soul and a relation to God. 
 It meant deliverance from the guilt, power, and presence 
 of sin, and a life of holiness and service. ^11 agreedlhat it 
 was attained by faith in Christ, but while Paul had 
 preached, on his missionary journey, that it was by faith 
 alone, certain members of the Jerusalem Church insisted 
 that it also was necessary to keep the Law of Moses. Was 
 Paul's missionary message correct? What must one do to 
 be saved? 
 
 The difficulty did not seem great to Paul. He felt cer- 
 tain that he was right. On his journey to Jerusalem he 
 gave great joy by announcing the salvation of Gentiles 
 who had been converted by means of his message of 
 "faith in Christ." In the minds of the converted Phari- 
 sees, however, the difficulty was very great indeed. Most 
 serious of all was the fact that the Scriptures seemed to be 
 on their side. The Old Testament required and in no place 
 abrogated the ceremonial law. This law our Saviour him- 
 self kept with scrupulous care. How could its obligations 
 be omitted from the missionary rnessage? How could the 
 Treedom from the law which Paul preached be reconciled 
 with the authority of Scripture? How shall we reconcile, 
 to-day, faith and works, freedom and necessity, grace and 
 law? 
 
 After a private conference of leaders an open discussion 
 is. Held. Peter^ naturally speaks first. He argues from the 
 case of Cornelius and his friends, whom the advocates of 
 the law seem to have forgotten. These people were saved 
 without any legal observance, and even before Christian 
 baptism. Further, Peter insists, the law is too heavy a 
 yoke for anyone to bear. Who among modern Christians 
 has ever kept the law as it was interpreted by the Master 
 
Acts 15 : 36-39 WITNESS UNTO CHURCH 113 
 
 in his Sermon on the Mount? Lastly, as Peter contends, 
 we and all others must be saved wholly by grace through 
 faith in Christ. There is no other way of salvation. 
 . Paul is the next speaker. He tells the story of his recent 
 missionary journey and reports the conversion and the 
 new life of multitudes of Gentiles who have been saved 
 without the least knowledge of the ceremonial law. This- 
 was a stubborn fact. The results of missions are to-day 
 the best proof of the truth of the gospel message. 
 
 James. is the last speaker. He shows that, after all, the 
 Scriptures do agree with the gospel message, and had pre- 
 dicted that, through a Prince who was to arise in the house 
 of David, salvation was to come to Gentiles, who were to 
 be saved as such and without observing the Law of Moses. 
 
 The decision, suggested by James, and accepted by the 
 council, included three points: (1) Liberty, ch. 15 : 19; the 
 Law of Moses need not be kept, and could not be a ground 
 of salvation. This decision was the "Magna Charta" of 
 Christian liberty. Gal. 2 : 15-21. (2) Purity, ch. 15 : 20; 
 liberty is not license, but a life of holiness, by faith in 
 Christ. Gal. 5 : 13-26. (3) Charity; in matters of indif- 
 ference let us not needlessly offend those who prefer to 
 observe certain forms and ceremonies. Gal. 6:2. 
 
 A circular letter announcing this decision and sent in 
 the name of the whole Church, gave great joy to the local 
 congregations and resulted in a spirit of unity and har- 
 mony and peace. Only such a union^ of Christians as is 
 based on the acceptance of the fundamental doctrines of 
 grace can promise missionary success and the wide procla- 
 mation of a true gospel message. 
 
 3. Paul's Second Missionary Journey. Chs. 15 : 36 to 18 : 22 
 
 a. The Companions in Travel. Chs. 15 : 36 to 16 : 5 
 
 36 And after some days Paul said unto Barnabas, Let us 
 return now and visit the brethren in every city wherein we 
 proclaimed the word of the Lord, and see how they fare. 
 37 And Barnabas was minded to take with them Jolm also, 
 who was called Mark. 38 But Paul thought not good to 
 take with them him who withdrew from them from Pamphylia, 
 and went not with them to the work, 39 And there arose a 
 
114 EXTENSION OF CHURCH Acts 15 :40tol6:5 
 
 sharp contention, so that they parted asunder one from the 
 other, and Barnabas took Mark with him, and sailed away 
 unto Cyprus; 40 but Paul chose Silas, and went forth, 
 being commended by the brethren to the grace of the Lord. 
 41 And he went through Syria and Cilicia, confirming the 
 churches. 
 
 1 And he came also to Derbe and to Lystra: and behold, 
 a certain disciple was there, named Timothy, the son of a 
 Jewess that believed; but his father was a Greek. 2 The 
 same was well reported of by the brethren that were at 
 Lystra and Iconium. 3 Him would Paul have to go forth 
 with him; and he took and circumcised him because of the 
 Jews that were in those parts: for they all knew that his 
 father was a Greek. 4 And as they went on their way 
 through the cities, they delivered them the decrees to keep 
 which had been ordained of the apostles and elders that 
 were at Jerusalem. 5 So the churches were strengthened in 
 the faith, and increased in ntmiber daily. 
 
 The notable fact in relation to Paul's second missionary 
 journey is that it resulted in the establishment of Chris- 
 tian churches on the continent of Europe. These formed 
 radiating centers for evangelistic work, and included in 
 their influence the cities of Philippi, Thessalonica, and 
 Corinth. — ^ 
 
 The story opens with the record of a painful incident, 
 the separation of Paul and Barnabas. A dispute arose as 
 to the wisdom of taking with them John Mark who, on 
 the former journey, had deserted them at Perga. It seems 
 certain that Mark had been at fault, but the question was 
 as to whether he should be forgiven and granted another 
 trial. The more lenient view was taken by Barnabas, who 
 was cousin to Mark and a man of gentle and sympathetic 
 disposition. Paul was animated by his consuming zeal for 
 the great work which he felt should not be imperiled out 
 of regard for individual feelings and preferences. The 
 controversy became so severe that the apostles deter- 
 mined to part company. 
 
 One of the most serious problems of modern missions, 
 in fact of all Christian enterprises, is that of the personal 
 relation of the workers. Sometimes it is necessary "to 
 agree to disagree"; usually serious differences are as truly 
 
Acts 16 : 6-10 WITNESS UNTO CHURCH 115 
 
 forgiven and forgotten as was the case, in later years, with 
 Paul and Barnabas and Mark. 
 
 The incident is to be regretted and must have been dis- 
 tressing to the devoted friends whose lives had been so 
 long intertwined; but it was overruled for the wider 
 extension of the work. Barnabas took Mark and sailed 
 for Cyprus, whjle. Paul chose Silas and started overland 
 for Cilicia. The purposes of God cannot be delayed by 
 human frailties; if one worker fails, another is put in his 
 place. 
 
 The successor to Mark, as the assistant of Paul, was 
 Ximothy. He was somewhat timid, diffident, and emo- 
 tional, but affectionate, sincere, ^nd devoted. He became 
 Paul's closest friend and most constant companion, and 
 as dear to the great apostle as a "beloved child." Paul 
 discovered this young disciple as he revisited the cities of 
 Lystra andDsrbe. While Timothy had been carefully 
 instructed in the Scriptures by his Jewish mother and 
 grandmother, his father was a Gentile and the Mosaic 
 Law had not been observed in the home. In order to avoid 
 all offense to the Jews among whom Paul was to work, 
 Timotjiy was circumcised; he was then ordained by the 
 presbytery, and started with Paul upon the memorable 
 journey which brought the evangelists to Europe. The 
 whole story is a beautiful commentary upon the value of 
 friendships and companionships in Christian service and 
 particularly in the work on foreign fields. 
 
 b. Paid at Philippi. Ch. 16 : 6-40 
 
 6 And they went through the region of Phrygia and Galatia, 
 having been forbidden of the Holy Spirit to speak the word in 
 Asia; 7 and when they were come over against Mysia, they 
 assayed to go into Bithynia; and the Spirit of Jesus suffered 
 them not; 8 and passing by Mysia, they came down to 
 Troas. 9 And a vision appeared to Paul in the night: 
 There was a man of Macedonia standing, beseeching him, 
 and saying. Come over into Macedonia, and help us. 10 And 
 when he had seen the vision, straightway we sought to go forth 
 into Macedonia, concluding that God had called us to preach 
 the gospel unto them. 
 
116 EXTENSION OF CHURCH Acts 16 : 11-28 
 
 11 Setting sail therefore from Troas, we made a straight 
 course to Samothrace, and the day following to Neapolis; 
 12 and from thence to Philippi, which is a city of Macedonia, 
 the first of the district, a Roman colony: and we were in this 
 city tarrying certain days. 13 And on the sabbath day we 
 went forth without the gate by a river side, where we sup- 
 posed there was a place of prayer; and we sat down, and 
 spake unto the women that were come together. 14 And a 
 certain woman named Lydia, a seller of purple, of the city of 
 Thyatira, one that worshipped God, heard us: whose heart 
 the Lord opened to give heed unto the things which were 
 spoken by Paul. 15 And when she was baptized, and her 
 household, she besought us, saying. If ye have judged me 
 to be faithful to the Lord, come into my house, and abide 
 there. And she constrained us. 
 
 16 And it came to pass, as we were going to the place of 
 prayer, that a certain maid having a spirit of divination met 
 us, who brought her masters much gain by soothsaying. 
 17 The same following after Paul and us cried out, saying. 
 These men are servants of the Most High God, who proclaim 
 unto you the way of salvation. 18 And this she did for many 
 days. But Paul, being sore troubled, turned and said to the 
 spirit, I charge thee in the name of Jesus Christ to come out 
 of her. And it came out that very hour. 
 
 19 But when her masters saw that the hope of their gain 
 was gone, they laid hold on Paul and Silas, and dragged 
 them into the marketplace before the rulers, 20 and when 
 they had brought them unto the magistrates, they S£iid, These 
 men, being Jews, do exceedingly trouble om" city, 21 and set 
 forth customs which it is not lawful for us to receive, or to 
 observe, being Romans. 22 And the multitude rose up 
 together against them: and the magistrates rent their 
 garments off them, and commanded to beat them with rods. 
 
 23 And when they had laid many stripes upon them, they cast 
 them into prison, charging the jailor to keep them safely: 
 
 24 who, having received such a charge, cast them into the 
 inner prison, and made their feet fast in the stocks. 25 But 
 about midnight Paul and Silas were praying and singing hymns 
 unto God, and the prisoners were listening to them; 26 and 
 suddenly there was a great earthquake, so that the foundations 
 of the prison-house were shaken: and immediately all the 
 doors were opened; and every one's bands were loosed. 
 27 And the jailor, being roused out of sleep and seeing the 
 prison doors open, drew his sword and was about to kill 
 himself, supposing that the prisoners had escaped. 28 But 
 
Acts 16 : 29-40 WITNESS UNTO CHURCH 117 
 
 Paul cried with a loud voice, saying, Do thyself no harm: 
 for we are all here. 29 And he called for lights and sprang 
 in, and, trembling for fear, fell down before Paul and Silas, 
 30 and brought them out and said. Sirs, what must I do to be 
 saved? 31 And they said. Believe on the Lord Jesus, and 
 thou shalt be saved, thou and thy house. 32 And they 
 spake the word of the Lord unto him, with all that were in 
 his house. 33 And he took them the same hour of the 
 night, and washed their stripes; and was baptized, he and 
 all his, immediately. 34 And he brought them up into his 
 house, and set food before them, and rejoiced greatly, with 
 all his house, having believed in God. 
 
 35 But when it was day, the magistrates sent the Serjeants, 
 saying. Let those men go. 36 And the jailor reported the 
 words to Paul, saying. The magistrates have sent to let you 
 go: now therefore come forth, and go in peace. 37 But 
 Paul said unto them. They have beaten us publicly, uncon- 
 demned, men that are Romans, and have cast us into prison; 
 and do they now cast us out privily? nay verily; but let them 
 come themselves and bring us out. 38 And the Serjeants 
 reported these words unto the magistrates: and they feared 
 when they heard that they were Romans; 39 and they came 
 and besought them; and when they had brought them out, 
 they asked them to go away from the city. 40 And they 
 went out of the prison, and entered into the house of Lydia: 
 and when they had seen the brethren, they comforted them, 
 and departed. 
 
 The original purpose announced by Paul was to visit 
 the churches he had previously established; but the hori- 
 zon of his privilege and duty was unexpectedly widened. 
 After passing through Phrygia and Galatia, he was provi- 
 dentially hindered from going to Bithynia, and so he moved 
 westward until he reached Troas and was stopped by the 
 sea. It has been well said that "the stops as well as the 
 steps of a good man are ordered by the Lord." Then 
 came the vision in the night: "There was a man of 
 Macedonia standing, beseeching him, and saying, Come 
 over into Macedonia, and help us." When one is looking 
 for guidance and ready to obey, even a comparatively 
 insignificant sign may be sufficient to indicate his course; 
 and the historian declares: "When he had seen the vision, 
 straightway we sought to go forth into Macedonia, con- 
 
118 EXTENSION OF CHURCH Acts 16 : 29-40 
 
 eluding that God had called us to preach the gospel unto 
 them." 
 
 But who is this historian who now for the first time uses 
 this word "we" and "us" and writes as an eyewitness? 
 It is almost-'certainly Luke, "the beloved physician," 
 who now joins the party, worthy leader of that loyal host 
 of medical missionaries who have been among the pioneers 
 to carry relief to suffering bodies and needy souls beyond 
 the seas. 
 
 The momentous voyage to Europe occupied but a few 
 days. The travelers landed at Neapolis and crossed the 
 mountains to Philippi, ten miles distant. On the plains 
 of Philippi, nearly a century before, the empire of the 
 world had been determined when Augustus and Antony 
 defeated Brutus and Cassius. The city was a military 
 colony, a miniature Rome, and in the persons who there 
 met the apostles are mirrored the moral and spiritual 
 needs of the ancient and modern world. 
 
 The first convert to be made in Philippi, and so the first 
 in Europe, was Lydia. She was a woman of wealth, of 
 intelligence, of wide experience, a seller of purple cloth, 
 who had come from the city of Thyatira; moreover she 
 was religious, godly, prayerful. Yet this woman needed 
 salvation, she needed Christ. Paul found her in a group 
 of women who had met on the Sabbath at a place of 
 prayer; the Lord opened her heart to believe the gospel 
 message, she was baptized, and received the apostles as 
 guests in her hospitable home. Such persons are to be 
 found in every land; but it is certainly not in accordance 
 with Scripture to insist that they are saved without the 
 gospel. Their moral, upright, prayerful lives are said by 
 some modern teachers to indicate that they already have 
 "the essential Christ," that they are already possessed of 
 a spiritual life which is quite the same as that of professed 
 Christians, in kind if not in degree. The case of the first 
 convert in Europe gives a different suggestion and sounds 
 a call to the Church to pass by no longer in unconcern these 
 noble souls who are yearning for the light and peace and 
 life that the gospel alone can bring. The character of 
 Lydia reminds the reader of the Ethiopian eunuch, of 
 
Acts 16 : 29-40 WITNESS UNTO CHURCH 119 
 
 Saul of Tarsus, of Cornelius the centurion; all were good, 
 upright, godly; yet they needed the salvation which comes 
 from an intelligent faith in a crucified, risen, divine Christ; 
 and these are typical converts in the history of the early 
 Church. 
 
 If Lydia suggests the need of that which the gospel mes- 
 sengers can bring, so her generous act, following her con- 
 version, symbolizes the invaluable support given by 
 women, in all the centuries, to the cause of Christian mis- 
 sions. Lydia the Jewess, however, is not the common 
 type of womanhood in heathen lands; their condition is 
 pictured rather by the poor slave girl, "the pythoness," 
 possessed by an evil spirit, whose distress was a source of 
 gain to her masters. Such are either the toys or the tools 
 of men. Their nameless agonies and anguish are the real 
 "Macedonian cry" which the Church of Christian lands 
 should heed. Nor is their deepest distress that of out- 
 ward circumstances; they need to have the evil cast out 
 of their hearts. To the demon which possessed the de- 
 graded girl in Philippi Paul spoke his memorable words: 
 " I charge thee in the name of Jesus Christ to come out of 
 her." "And it came out that very hour." The women 
 of the Orient are not all like the slave girl; some are like 
 Lydia; but millions are waiting for messengers who can 
 speak to them with the confident faith felt by Paul in the 
 omnipotent name of Christ. 
 
 The release of the girl arouses the bitter anger of her 
 "masters"; there are men to-day who are willing to ac- 
 quire wealth by the degradation of womanhood, and who 
 resent as impertinent intrusion every attempt to deliver 
 their victims from the power of sin. Thus these men re- 
 garded the action of Paul. They succeeded in having the 
 apostles beaten and imprisoned on a false charge and with- 
 out a legal trial. 
 
 The undaunted evangelists, bleeding and bruised, and 
 confined to an inner dungeon, sang songs in the night, 
 until God shook the prison and set his messengers free. 
 All who oppose the forces of organized vice can expect 
 bitter opposition, but being on the side of Christ is being 
 on the side of omnipotence, and there is no need of despair. 
 
120 EXTENSION OF CHURCH Acts 17 : 1-5 
 
 The earthquake which opened the prison, the strange 
 charge against the apostles, the salvation of which they 
 had spoken, his own fear and sense of need, resulted in 
 the conversion of the jailer. He is a type of the debased, 
 depressed, degraded manhood which always needs the 
 gospel. Not all men are like Saul and Cornelius. The 
 jailer's ready acceptance of the message, his subsequent 
 conduct, his immediate confession of faith, all illustrate 
 how clearly he understood the answer which Paul gave 
 to his eager question as to the way of salvation: "Believe 
 on the Lord Jesus, and thou shalt be saved, thou and thy 
 house." Surely that message is adapted to the needs of 
 men of every class and condition. 
 
 In the morning the magistrates, moved no doubt by 
 what had been reported to them, sent word to release 
 Paul and Silas; but Paul insisted upon a public vindica- 
 tion and still further terrified the rulers by the announce- 
 ment that he was a Roman citizen. The magistrates in 
 their treatment of the apostle had thus been guilty of a 
 serious offense. No wonder they hastened to the prison 
 to lead forth the apostles with all deference and respect. 
 The triumph of Paul was complete. He was willing to 
 suffer for the sake of Christ, but he wished the civil 
 governors to realize more fully that in persecuting men for 
 their Christian faith they offended against the laws both 
 of men and of God. 
 
 c. Paul at Thessalonica and Berea. Ch. 17 : 1-15 
 
 1 Now when they had passed through Amphipolis and 
 Apollonia, they came to Thessalonica, where was a synagogue 
 of the Jews: 2 and Paul, as his custom was, went in unto 
 them, and for three sabbath days reasoned with them from 
 the scriptures, 3 opening and alleging that it behooved the 
 Christ to suffer, and to rise again from the dead; and that 
 this Jesus, whom, said he, I proclaim unto you, is the Christ. 
 4 And some of them were persuaded, and consorted with 
 Paul and Silas; and of the devout Greeks a great multitude, 
 and of the chief women not a few. 5 But the Jews, being 
 moved with jealousy, took unto them certain vile fellows of the 
 rabble, and gathering a crowd, set the city on an uproar; 
 and assaulting the house of Jason, they sought to bring them ■. 
 
Acts 17 : 6-15 WITNESS UNTO CHURCH 121 
 
 forth to the people. 6 And when they found them not, they 
 dragged Jason and certain brethren before the rulers of the 
 city, crying. These that have turned the world upside down are 
 come hither also; 7 whom Jason hath received : and these all 
 act contrary to the decrees of Caesar, saying that there is 
 another king, one Jesus. 8 And they troubled the multitude 
 and the rulers of the city, when they heard these things. 
 9 And when they had taken security from Jason and the rest, 
 they let them go. 
 
 10 And the brethren immediately sent away Paul and Silas 
 by night unto Beroea: who when they were come thither 
 went into the synagogue of the Jews. 11 Now these were 
 more noble than those in Thessalonica, in that they received 
 the word with all readiness of mind, examining the scriptures 
 daily, whether these things were so. 12 Many of them 
 therefore believed; also of the Greek women of honorable 
 estate, and of men, not a few. 13 But when the Jews of 
 Thessalonica had knowledge that the word of God was pro- 
 claimed of Paul at Beroea also, they came thither likewise, 
 stirring up and troubling the multitudes. 14 And then 
 immediately the brethren sent forth Paul to go as far as to 
 the sea: and Silas and Timothy abode there still. 15 But 
 they that conducted Paul brought him as far as Athens: 
 and receiving a commandment unto Silas and Timothy 
 that they should come to him with all speed, they de- 
 parted. 
 
 A journey of about one hundred miles southwest 
 brought Paul to Thessalonica, and then about fifty miles 
 farther along the same Roman road, to Berea; his stay 
 in the former city intimates how the gospel should be 
 preached, his experience in Berea, how it should be 
 received. 
 
 Thessalonica, now known as Saloniki, was a city of con- 
 siderable size and influence; in modern times it was the 
 second city of the Turkish Empire; and the eyes of the 
 world have been fixed upon it recently by the events of 
 the Great War. Strange to say, its real fame rests rather 
 upon the visit paid to the city by a Christian missionary 
 centuries ago and to two short letters he wrote to the 
 church he founded there. A reference to these Thessa- 
 lonian letters shows that Paul must have remained in the 
 city somewhat longer than the "three sabbath days" to 
 
122 EXTENSION OF CHURCH Acts 17 : 6-15 
 
 which Luke refers. This earlier period was devoted largely 
 to work among the Jews, but several weeks more were 
 spent in securing the Gentile converts of which the church 
 was chiefly composed. Both The Acts and the Epistles, 
 however, lay great stress upon the content of the message 
 delivered by Paul. It was essentially an exposition of the 
 Scriptures, which, after all has been said, is the most valu- 
 able form of preaching in the present day. His one theme 
 was Jesus Christ, whom he proved to be the true Saviour, 
 the promised Messiah, and who, as the Old Testament 
 declared, must necessarily have sufl^ered for sin and risen 
 from the dead. The Epistles show further the great stress 
 laid upon the second coming of Christ as the glorious 
 King. 
 
 It was this last doctrine upon which the enemies of 
 Paul laid hold, as they aroused a mob in the city and at- 
 tempted to seize the apostle. Not finding him in the home 
 where he was being entertained, they dragged Jason, his 
 host, before the rulers of the city, charging him with har- 
 boring men guilty of treason, men who had said, "there 
 is another king, one Jesus." The magistrates acted with 
 all fairness, recording the charge and releasing Jason on 
 bail to await trial. 
 
 Paul, Silas, and Timothy made their escape by night 
 and moved on to Berea. Here the Jews showed that they 
 "were more noble than those in Thessalonica, in that they 
 received the word with all readiness of mind, examining 
 the scriptures daily, whether these things were so." Such 
 hearers are ideal, and contrast strikingly with such as 
 Paul met in Thessalonica, whose blind prejudice prevented 
 them from fairly weighing the evidence for the teachings 
 proclaimed. In religious differences the question is not so 
 much what teachers think as what the Scriptures say. 
 The Jews of Thessalonica, moved by envy, pursued the 
 apostle to Berea. Enraged by the success he had attained 
 in his new field of labor, they aroused the people and com- 
 pelled him to continue his flight. Silas and Timothy, 
 however, were left behind; Luke also seems to have 
 remained at Philippi ; but Paul took ship and sailed three 
 hundred miles southward to Athens. 
 
Acts 17 ; 16-32 WITNESS UNTO CHURCH 123 
 
 d. Paul at Athens. Ch. 17 : 16-34 
 
 16 Now while Paul waited for them at Athens, his spirit 
 was provoked within him as he beheld the city full of idols. 
 17 So he reasoned in the synagogue with the Jews and the 
 devout persons, and in the marketplace every day with them 
 that met him. 18 And certain also of the Epicurean and 
 Stoic philosophers encountered him. And some said, What 
 would this babbler say? others. He seemeth to be a setter 
 forth of strange gods: because he preached Jesus and the 
 resurrection. 19 And they took hold of him, and brought 
 him unto the Areopagus, saying. May we know what this new 
 teaching is, which is spoken by thee? 20 For thou bringest 
 certain strange things to our ears : we would know therefore 
 what these things mean. 21 (Now all the Athenians and 
 the strangers sojourning there spent their time in nothing 
 else, but either to tell or to hear some new thing.) 22 And 
 Paul stood in the midst of the Areopagus, and said, 
 
 Ye men of Athens, in all things I perceive that ye are very 
 religious. 23 For as I passed along, and observed the 
 objects of your worship, I found also an altar with this in- 
 scription, TO AN UNKNOWN GOD. What therefore ye worship 
 in ignorance, this I set forth unto you. 24 The God that made 
 the world and all things therein, he, being Lord of heaven and 
 earth, dwelleth not in temples made with hands ; 25 neither 
 is he served by men's hands, as though he needed anything, 
 seeing he himself giveth to all life, and breath, and aU things ; 
 26 and he made of one every nation of men to dwell on all 
 the face of the earth, having determined their appointed 
 seasons, and the bounds of their habitation; 27 that they 
 should seek God, if haply they might feel after him and find 
 him, though he is not far from each one of us : 28 for in him 
 we live, and move, and have our being; as certain even of 
 your own poets have said, 
 
 For we are also his offspring. 
 29 Being then the offspring of God, we ought not to think 
 that the Godhead is like one unto gold, or silver, or stone, 
 graven by art and device of man. 30 The times of ignorance 
 therefore God overlooked; but now he commandeth men 
 that they should all everywhere repent: 31 inasmuch as he 
 hath appointed a day in which he will judge the world in 
 righteousness by the man whom he hath ordained; whereof 
 he hath given assurance unto all men, in that he hath raised 
 him from the dead. 
 
 32 Now when they heard of the resurrection of the dead, 
 
124 EXTENSION OF CHURCH Acts 17 : S3, 34 
 
 some mocked; but others said, We will hear thee concerning 
 this yet again. 33 Thus Paul went out from among them. 
 34 But certain men clave unto him, and believed: among 
 whom also was Dionysius the Areopagite, and a woman 
 named Damaris, and others with them. 
 
 Athens was not only the intellectual but also the re- 
 ligious center of the ancient world; for it was the seat of 
 all the prevailing schools of philosophy, and every religion 
 is determined by certain essential underlying, philosophic 
 conceptions as to God, man, the world, mind, and matter. 
 In this story are represented all the elements which con- 
 stitute the so-called "religions" of the modern world, and 
 it suggests how these systems are to be approached and 
 how they can be met by the followers of Christ. 
 
 First of all, there was idolatry, the worship of images, 
 or of the spirit which is supposed to reside in images. 
 What stirred Paul was not the artistic beauty of the 
 statues and shrines and altars and temples, but what these 
 works of art were known to represent: "His spirit was 
 provoked within him as he beheld the city full of idols." 
 It was commonly said that there were "more gods inAthens 
 than men." Paul was moved by the thought of all the 
 ignorance and superstition and vice and immorality by 
 which idolatry is inevitably accompanied. 
 
 The modern world is absolutely "full of idols." It is 
 actually appalling to notice how large a proportion of the 
 human race are this day bowing before gods which men 
 have made. Even the majority of those who theoretically 
 adhere to some one of the "ethnic faiths" are practically 
 fetish worshipers; even countless "Christians" worship 
 images, and others displace God by some other object of 
 real devotion and affection. 
 
 Paul also encountered Jews, both in their places of wor- 
 ship and in the places of public resort. Orthodox Judaism 
 is to be found in every region of the modern world, and 
 practical Judaism is represented by additional millions 
 who trust and worship one living and true God, but who 
 deny the deity, the resurrection, and the atoning work of 
 Christ, 
 
 Among the philosophers of Athens, Paul met representa- 
 
Acts 17 : 33, 34 WITNESS UNTO CHURCH 125 
 
 tives of two schools whose tenets mold the beliefs of many 
 modern religious systems and cults. The "Epicureans" 
 were practically materialists and atheists. They taught 
 that the real aim of existence is pleasure ; that pleasure is 
 the only good, and pain is the only evil; that virtue is to 
 be sought only because it yields the most enjoyment; 
 that man should free himself from all belief in the gods or 
 in the immortality of the soul; that the universe was not 
 created but resulted from a chance "concourse of atoms"; 
 that since there is no future life and no judgment, "let us 
 eat and drink, for to-morrow we die." It would be start- 
 ling to discover how many men in all lands have adopted 
 practically, many even unconsciously, exactly such a creed. 
 
 Then, too, there were the "Stoics." They had many 
 admirable qualities but their belief was in substance the 
 same as modern "pantheism." For them, God was every- 
 thing and everything was God; he was "the soul of the 
 universe," but not distinct from it; the difference between 
 sin and virtue, and the distinction between the human 
 and the divine, ceased to exist. They taught men resigna- 
 tion and the conquest of circumstances; but they were 
 fatalists and considered absolute apathy the highest moral 
 attainment. It would be illuminating to learn how far 
 Hinduism is pantheistic, how far Mohammedanism is fatal- 
 istic, and how far certain popular religious "fads" of 
 America and England practically deny the personality of 
 God, and identify the human and the divine. 
 
 To such philosophers the simplest Christian truths are 
 absurd ; Paul was regarded as a "babbler," a man who had 
 "small scraps" of truth but such as could not be wrought 
 into any world system. They could not even understand 
 his language when he spoke of Jesus and the resurrection. 
 Moved by sheer curiosity, and with supreme contempt, 
 they allowed Paul to address them. 
 
 Paul begins his address with extreme courtesy, compli- 
 menting the Greeks upon the fact that they were "very 
 religious;" he finds this illustrated by an altar which was 
 dedicated "To AN UNKNOWN GOD." Playing upon the 
 meaning of this dedication he insists that, with all their 
 wisdom and "religion," they do not know the true God. 
 
126 EXTENSION OF CHURCH Acts 18 : 1, 2 
 
 This God Paul proceeds to describe for them ; and he does 
 so in such terms as to show the fundamental fallacies of 
 all their systems of belief. False views of God are the 
 essential errors of all the present "world religions"; a 
 right view of God is absolutely essential to Christian faith. 
 It is useless to attempt to reconcile the gospel with pan- 
 theism or materialism or naturalism. 
 
 Speaking of God in his relation to the world and to men, 
 Paul declares God to be the Creator and the moral Gov- 
 ernor of all, truths which strike at the very heart of mate- 
 rialism, of pantheism, of polytheism, of atheism, of fetish- 
 ism, and of idolatry. As to man, Paul proceeds to teach 
 that he is the offspring of God, of one blood, accountable 
 to God and under his providential care ; this fact he estab- 
 lishes by a quotation from one of the Greek poets, either 
 Aratus, or Cleanthes. As to sin, Paul treats it as offense 
 against a personal Judge who now demands repentance in 
 view of a new revelation which he has made for the 
 guidance of man. As to the way of salvation, it is through 
 Christ whp is the appointed Judge whose real nature is 
 proved by the fact of his resurrection from the dead. 
 
 Of course Luke has given us only the briefest outline of 
 this matchless message, but even this precious fragment 
 contains a definite reference to every essential part of the 
 Christian faith. It must be carefully pondered by all who 
 would understand the world religions and who would be 
 prepared to meet them with courtesy and power in pre- 
 senting the truth as it is in Christ Jesus. 
 
 The results of the address are said to have been meager, 
 and on this ground Paul has been criticized for having 
 been too philosophic. As a matter of fact, one of the 
 judges was converted, also a woman of social prominence, 
 "and others with them." If there was any "failure" it 
 must be attributed to the intellectual pride of his hearers. 
 Paul had been preaching in a university city. 
 
 e. Paid at Corinth. Ch. 18 : 1-22 
 
 1 After these things he departed from Athens, and came to 
 Corinth. 2 And he found a certain Jew named Aquila, a 
 
Acts 18 :3-21 WITNESS UNTO CHURCH 127 
 
 man of Pontus by race, lately come from Italy, with his wife 
 Priscilla, because Claudius had commanded all the Jews to 
 depart from Rome: and he came unto them; 3 and because 
 he was of the same trade, he abode with them, and they 
 wrought; for by their trade they were tentmakers. 4 And 
 he reasoned in the synagogue every sabbath, and persuaded 
 Jews and Greeks. 
 
 5 But when Silas and Timothy came down from Macedonia, 
 Paul was constrained by the word, testifying to the Jews that 
 Jesus was the Christ. 6 And when they opposed them- 
 selves and blasphemed, he shook out his raiment and said unto 
 them, Your blood be upon your own heads; I am clean: 
 from henceforth I will go unto the Gentiles. 7 And he 
 departed thence, and went into the house of a certain man 
 named Titus Justus, one that worshipped God, whose house 
 jomed hard to the synagogue. 8 And Crispus, the ruler of 
 the synagogue, believed in the Lord with all his house; 
 and many of the Corinthians hearing believed, and were 
 baptized. 9 And the Lord said tmto Paul in the night by a 
 vision, Be not afraid, but speak and hold not thy peace: 
 10 for I am with thee, and no man shall set on thee to harm 
 thee: for I have much people in this city. 11 And he dwelt 
 there a year and six months, teaching the word of God 
 among them. 12 But when Gallio was proconsul of Achaia, 
 the Jews with one accord rose up against Paul and brought him 
 before the judgment-seat, 13 saying. This man persuadeth 
 men to worship God contrary to the law. 14 But when Paul 
 was about to open his mouth, Gallio said unto the Jews, 
 K indeed it were a matter of wrong or of wicked villany, 
 O ye Jews, reason would that I should bear with you: 15 but 
 if they are questions about words and names and your own 
 law, look to it yourselves ; I am not minded to be a judge of 
 these matters. 16 And he drove them from the judgment- 
 seat. 17 And they all laid hold on Sosthenes, the ruler of 
 the synagogue, and beat him before the judgment-seat. 
 And Gallio cared for none of these things. 
 
 18 And Paul, having tarried after this yet many days, took 
 his leave of the brethren, and sailed thence for Syria, and 
 with him Priscilla and Aquila: having shorn his head in 
 Cenchreae; for he had a vow. 19 And they came to Ephesus, 
 and he left them there: but he himself entered into the syna- 
 gogue, and reasoned with the Jews. 20 And when they 
 asked him to abide a longer time, he consented not; 21 but 
 taking his leave of them, and saying, I will retiwn again 
 unto you if God will, he set sail from Ephesus. 
 
128 EXTENSION OF CHURCH Acts 18 : 22 
 
 22 And when he had landed at Caesarea, he went up and 
 saluted the church, and went down to Antioch. 
 
 The experience through which Paul passed at Corinth 
 was so serious and unusual that it is regarded as consti- 
 tuting a distinct crisis in his life. The causes of his dis- 
 couragement were such as are common to Christians, 
 particularly to w^orkers on the foreign field. It may be 
 helpful to enumerate these, and also the divine providences 
 by which he was given relief; for thus some may find en- 
 couragement and help in hours of darkness. 
 
 First of all, Paul felt his loneliness; he looked eagerly 
 for the arrival of Silas and Timothy, but meanwhile in 
 the great heathen city there was no friend to whom he 
 could go for companionship and sympathy. How often 
 has a missionary of the cross felt weighed down in the 
 midst of heathenism by the sense of isolation and separa- 
 tion from friends! 
 
 Then, too, Paul was embarrassed by lack of funds; he 
 was compelled to resort to his trade as a tentmaker to 
 secure means of livelihood. This was not always the case. 
 Paul was not an artisan; he was usually a traveler, 
 preacher, scholar, supported by family and friends. He 
 was not ashamed to work with his hands; still, financial 
 need is always depressing, and particularly when one sees 
 that his Christian work is suffering for lack of more liberal 
 support. 
 
 Furthermore, the antagonism of the Jews was especially 
 bitter; "they opposed themselves and blasphemed"; yet 
 these were his own countrymen, whom he dearly loved, 
 for whom he would have given his life, from whom he might 
 have expected sympathy and support. Many Christian 
 workers find no encouragement in the home circle; many 
 missionaries find their greatest obstacle in the lives of 
 nominal Christians on the foreign field. 
 
 Possibly the chief cause of depression was the character 
 of the city in which he was attempting to work. It was 
 the capital of the province of Achaia, rich, prosperous, 
 intellectual, but its moral corruption was so deep and uni- 
 versal as to be proverbial throughout the Roman worlds 
 
Acts 18 : 22 WITNESS UNTO CHURCH 129 
 
 it shocked even the pagan sense of decency. Commercial- 
 ism and materiaHsm were absolutely absorbing; and the 
 intellectual pride was almost invincible. Are followers of 
 Christ never disheartened by prevailing conditions? Do 
 missionaries never feel depressed by the dead weight of 
 heathen corruption and moral degradation? 
 
 The means of relief afforded the apostle have likewise 
 many parallels in the experiences of modern life. First, 
 he formed new friendships; henceforth Aquila and Pris- 
 cilla held a large place in his life. "Old friends are the 
 best," but new ones must be found or the circle will grow 
 distressingly small. 
 
 The daily routine of tentmaking was in itself a provi- 
 dential relief from anxiety and distress of mind; the ob- 
 vious tasks of daily life, which seem simple and necessary, 
 help to cheer and strengthen the worker. 
 
 The preaching on the Sabbath days was a source of 
 great satisfaction to the apostle; however lonely one may 
 be, there is always a deep joy in testifying for Christ. 
 
 The arrival of Silas and Timothy with gifts from Mace- 
 donia tells the story of the encouragement which comes 
 from reunion with precious friends. The supreme cause 
 of relief, however, was found in a new vision of Christ. 
 By it Paul was assured of the presence, the power, and the 
 saving purpose of his Lord. Thus strengthened, Paul 
 achieved the task of founding at Corinth a strong Chris- 
 tian Church. From Corinth, also he wrote letters of great 
 comfort to the Thessalonian Church. The place of dis- 
 couragement often becomes the scene of glorious victory. 
 
 Shortly after the vision was granted to Paul, he was 
 given an example of the protection then promised him by 
 the Lord. This incident has been interpreted in two quite 
 opposite ways. The Jews united to drag Paul before Gallio, 
 the newly appointed governor of Achaia, hoping to have 
 the apostle expelled from the city; but Gallio refused to 
 entertain their charge, which specified no crime or mis- 
 demeanor, but involved merely a question of Jewish Law, 
 and he drove the Jews from his judgment seat. The Greeks 
 gladly seized the opportunity to administer a beating to 
 Sosthenes, the leader of the Jewish mob. Gentiles have 
 
130 EXTENSION OF CHURCH Acts 18 : 23-27 
 
 always enjoyed this form of amusement. "And Gallic 
 cared for none of these things," therefore Gallio has been 
 taken as a type of religious indifference. This however is 
 not the point. Gallio was not irreligious, according to his 
 own knowledge and light. "Sweet Gallio" as he was 
 called, the brother of Seneca, the famous philosopher, was 
 a man of most genial and attractive character; and here 
 he stands forth as one who vindicated the majesty of the 
 law and of justice; he insisted that no man should be tried 
 as a criminal because of his religious beliefs. Gallio is 
 really a noble example of religious tolerance. 
 
 By a few swift strokes Luke now traces the course of 
 Paul as he completed his work in Corinth, and journeyed 
 by way of Ephesus to Caesarea and Jerusalem and Antioch. 
 Two or three touches are significant as links to the narra- 
 tives which follow. The vow taken by Paul and his eager- 
 ness to celebrate "the feast" in Jerusalem indicate how 
 truly he could claim ever to have observed the traditions of 
 the Jews. The removal of Priscilla^ and Aquila to Ephesus 
 and the favorable impression produced by Paul himself in 
 his brief visit, prepare the way for the long stay which 
 Paul made in that important city when on his "third 
 missionary journey." 
 
 4. Paul's Third Missionary Journey. Chs. 18 : 23 to 21 : 16 
 
 a. A polios a7id the Disciples of John the Baptist. Chs. 18 : 
 23 to 19 : 7 
 
 23 And having spent some time there, he departed, and 
 went through the region of Galatia, and Phrygia, in order, 
 establishing all the disciples. 
 
 24 Now a certain Jew named Apollos, an Alexandrian by 
 race, an eloquent man, came to Ephesus; and he was mighty 
 in the scriptures. 25 This man had been instructed in the 
 way of the Lord; and being fervent in spirit, he spake and 
 taught accurately the things concerning Jesus, knowing only 
 the baptism of John: 26 and he began to speak boldly in the 
 synagogue. But when Priscilla and Aquila heard him, they 
 took him unto them, and expounded unto him the way of 
 God more accurately. 27 And when he was minded to pass 
 over into Achaia, the brethren encouraged him, and wrote to^ 
 
Acts 18 : 28tol9: 7 WITNESS UNTO CHURCH 131 
 
 the disciples to receive him: and when he was come, he 
 helped them much that had beUeved through grace; 28 for 
 he powerfully confuted the Jews, and that pubUcly, showing 
 by the scriptures that Jesus was the Christ. 
 
 1 And it came to pass, that, while Apollos was at Corinth, 
 Paul having passed through the upper country came to 
 Ephesus, and found certain disciples: 2 and he said unto 
 them. Did ye receive the Holy Spirit when ye believed? 
 And they said unto him. Nay, we did not so much as hear 
 whether the Holy Spirit was given. 3 And he said, Into 
 what then were ye baptized? And they said, Into John's 
 baptism. 4 And Paul said, John baptized with the baptism of 
 repentance, saying unto the people that they should believe 
 on him that should come after him, that is, on Jesus. 5 And 
 when they heard this, they were baptized into the name of 
 the Lord Jesus. 6 And when Paul had laid his hands upon 
 them, the Holy Spirit came on them; and they spake with 
 tongues, and prophesied. 7 And they were in all about 
 twelve men. 
 
 The main feature of what is known as Paul's third mis- 
 sionary journey was his stay of nearly three years in the 
 city of Ephesus. The record of this long residence is intro- 
 duced by the mention of two incidents which occurred, one 
 before and the other just after his arrival; both prepare 
 the reader for the account of the fruitful service of the 
 three years by emphasizing anew the full gospel which 
 Paul proclaimed and the presence of the Holy Spirit by 
 whose power the work was done. 
 
 The first incident introduces Apollos, one of the great 
 characters of the early Church. He was born in Alexan- 
 dria, the center of the broadest culture of the day; he was 
 a man of great eloquence and fervor, a Jew who was care- 
 fully instructed in the Old Testament Scriptures, a be- 
 liever in Jesus who knew of his life and teachings; but he 
 was a disciple of John the Baptist and was ignorant of 
 the death, resurrection, and ascension of Christ, and of 
 the Pentecostal gift of the Holy Spirit. He must have been 
 a humble-minded and noble soul, for after bold and im- 
 pressive public teaching he allowed two poor tentmakers 
 to show him his ignorance and to tell him the full truth 
 concerning Christ; these two disciples were Priscilla and 
 
132 EXTENSION OF CHURCH Acts 18 : 28 to 19 : 7 
 
 Aqulla, and the woman is mentioned first, as the one who 
 probably had the leading part in showing the great preacher 
 his ignorance of the truth. It would not have been easy 
 for ApoUos to continue his work in Ephesus; but provided 
 with letters of commendation from the Ephesian Chris- 
 tians, he crossed to Corinth and became a mighty power 
 in proclaiming the grace of God in Christ Jesus. 
 
 The book of The Acts contains few more striking lessons 
 for the preachers of to-day. Many good, gifted, eloquent, 
 earnest men know or declare only ''the baptism of John"; 
 they call men to repent of sins, they insist on social justice 
 and public integrity, and they emphasize the teachings 
 and the example of Jesus, but they are silent as to the 
 absolute necessity of a new birth by the power of the 
 Holy Spirit. Ethics and social reform are absolutely 
 essential parts of the gospel message, but they must not 
 supplant and can only follow the proclamation of a living 
 and divine Christ, through faith in whom alone men 
 receive in all fullness the gift of his Spirit. 
 
 This story of ApoUos prepares us for the strange experi- 
 ence which awaited Paul on his arrival in Ephesus. Apollos 
 had gone, but the apostle at once encountered twelve 
 other disciples of John the Baptist. They were introduced 
 to Paul as "disciples," but the apostle was bewildered 
 because they had none of the gifts of the Spirit; he asked 
 them whether they had received the Holy Spirit when they 
 believed; for of course every Christian believer has the 
 unfailing presence and power of the Holy Spirit. They 
 replied that they knew nothing of such a gift of the Spirit 
 as Paul implied. He then asked who they were; who 
 could they be? They declared that they were followers of 
 John the Baptist. Then Paul understood their defect; he 
 told them about Jesus, of his death and resurrection and 
 present power; and when they had heard about Jesus they 
 believed in Jesus, they were baptized in his name and 
 were filled with his Spirit, and they were granted the 
 gifts of "tongues" and of prophecy. 
 
 There are men like Apollos in Christian pulpits but 
 there are many more like these twelve "disciples" in the 
 pews of Christian churches. They are sincere men, they 
 
Acts 19 :8-21 WITNESS UNTO CHURCH 133 
 
 hate their sins, they believe in the teachings of Jesus, they 
 admire the Sermon on the Mount, they yearn for the highest 
 and best things, but they lack spiritual power. Why? 
 Because they are "disciples of John," they have not fixed 
 their hearts and their hopes upon a divine, risen, glorified 
 Christ, they do not know "the grace of God." When, 
 however, they learn the full gospel and yield themselves 
 to Christ, they are not merely baptized with water, but 
 also by the Holy Spirit. 
 
 b. The Work of Paul in Ephesus. Ch. 19 : 8-41 
 
 8 And he entered into the synagogue, and spake boldly 
 for the space of three months, reasoning and persuading 
 as to the things concerning the kingdom of God. 9 But 
 when some were hardened and disobedient, speaking evil of 
 the Way before the multitude, he departed from them, and 
 separated the disciples, reasoning daily in the school of 
 Tyrannus. 10 And this continued for the space of two 
 years ; so that all they that dwelt in Asia heard the word of 
 the Lord, both Jews and Greeks. 11 And God wrought 
 special miracles by the hands of Paul; 12 insomuch that unto 
 the sick were carried away from his body handkerchiefs or 
 aprons, and the diseases departed from them, and the evil 
 spirits went out. 13 But certain also of the strolling Jews, 
 exorcists, took upon them to name over them that had the evil 
 spirits the name of the Lord Jesus, saymg, I adjure you by 
 Jesus whom Paul preacheth. 14 And there were seven sons 
 of one Sceva, a Jew, a chief priest, who did this. 15 And 
 the evil spirit answered and said tmto them, Jesus I know, 
 and Paul I know ; but who are ye? 16 And the man in whom 
 the evil spirit was leaped on them, and mastered both of them, 
 and prevailed against them, so that they fled out of that 
 house naked and wounded. 17 And this became known to 
 all, both Jews and Greeks, that dwelt at Ephesus ; and fear 
 fell upon them all, and the name of the Lord Jesus was 
 magnified. 18 Many also of them that had believed came, 
 coiSessing, and declaring their deeds. 19 And not a few of 
 them that practised magical arts brought their books together 
 and burned them in the sight of all; and they counted the 
 price of them, and found it fifty thousand pieces of silver. 
 20 So mightily grew the word of the Lord and prevailed. 
 
 21 Now after these things were ended, Paul purposed in 
 the spirit, when he had passed through Macedonia and 
 
134 EXTENSION OF CHURCH Acts 19 : 22-39 
 
 Achaia, to go to Jerusalem, saying, After I have been there, 
 I must also see Rome. 22 And having sent into Macedonia 
 two of them that ministered unto him, Timothy and Erastus, 
 he himself stayed in Asia for a while. 
 
 23 And about that time there arose no small stir con- 
 cerning the Way. 24 For a certain man named Demetrius, a 
 silversmith, who made silver shrines of Diana, brought no 
 little business unto the craftsmen; 25 whom he gathered 
 together, with the workmen of like occupation, and said. 
 Sirs, ye know that by this business we have our wealth. 
 26 And ye see and hear, that not alone at Ephesus, but almost 
 throughout all Asia, this Paul hath persuaded and turned 
 away much people, saying that they are no gods, that are 
 made with hands: 27 and not only is there danger that this 
 our trade come into disrepute; but also that the temple 
 of the great goddess Diana be made of no account, and that 
 she should even be deposed from her magnificence whom 
 all Asia and the world worhippeth. 28 And when they heard 
 this they were filled with wrath, and cried out, saying, Great is 
 Diana of the Ephesians. 29 And the city was filled with the 
 confusion: and they rushed with one accord into the theatre, 
 having seized Gains and Aristarchus, men of Macedonia, 
 Paul's companions in travel. 30 And when Paul was minded 
 to enter in unto the people, the disciples suffered him not. 
 31 And certain also of the Asiarchs, being his friends, sent 
 unto him and besought him not to adventure himself into 
 the theatre. 32 Some therefore cried one thing, and some 
 another: for the assembly was in confusion; and the more 
 part knew not wherefore they were come together. 33 And 
 they brought Alexander out of the multitude, the Jews putting 
 him forward. And Alexander beckoned with the hand, and 
 would have made a defence unto the people. 34 But when 
 they perceived that he was a Jew, all with one voice about the 
 space of two hours cried out, Great is Diana of the Ephesians. 
 
 35 And when the townclerk had quieted the multitude, he 
 saith. Ye men of Ephesus, what man is there who knoweth 
 not that the city of the Ephesians is temple-keeper of the 
 great Diana, and of the image which fell down from Jupiter? 
 
 36 Seeing then that these things cannot be gainsaid, ye ought 
 to be quiet, and to do nothing rash. 37 For ye have brought 
 hither these men, who are neither robbers of temples nor 
 blasphemers of our goddess. 38 If therefore Demetrius, 
 and the craftsmen that are with him, have a matter against 
 any man, the courts are open, and there are proconsuls : let 
 them accuse one another. 39 But if ye seek anything about 
 
Acts 19 : 40, 41 WITNESS UNTO CHURCH 135 
 
 other matters, it shall be settled in the regular assembly. 
 
 40 For indeed we are in danger to be accused concerning 
 this day's riot, there being no cause for it: and as touching 
 it we shall not be able to give account of this concourse. 
 
 41 And when he had thus spoken, he dismissed the assembly. 
 
 The gift of the Holy Spirit to the twelve disciples of 
 John, when they became believers in Jesus, has sometimes 
 been called the " Ephesian Pentecost." Possibly that term 
 might be applied to the further account of the experience 
 of Paul in the great heathen city; for like the story of 
 Pentecost it is a narrative not only of the gift of tongues, 
 but of bold testimony, of multitudes converted, of lives 
 transformed by the power of the Holy Spirit. The his- 
 torian gives few details, and summarizes the events of 
 three years in a few brief paragraphs. 
 
 As was frequently the case the apostle preached first to 
 the Jews and then turned to the Gentiles, using as his 
 auditorium the schoolroom of Tyrannus. As a result of 
 his testimony the whole province of Asia was evangelized. 
 Additional impressiveness was given to the preaching of 
 Paul by the extraordinary miracles which he worked in 
 the name of Jesus. When certain traveling exorcists at- 
 tempted to use this sacred name to expel a demon, the man 
 possessed leaped on them and drove them from the house 
 "naked and wounded." When this was known in the city 
 the results were startling: great "fear fell upon them all, 
 and the name of the Lord Jesus was magnified"; further, 
 many believers confessed their secret sins ; most significant 
 of all, those who practiced magic arts acknowledged their 
 fraud, and made a bonfire of parchments on which their 
 incantations and formulas were written and so sacrificed 
 what would have amounted in value to more than eight 
 thousand dollars. 
 
 It is not strange that such success at Ephesus filled Paul 
 with an eager desire for even wider fields of labor and that 
 he lifted his eyes toward Rome ; it was necessary, however, 
 for him first to revisit the churches established on his 
 former missionary journey, and to take from them a con- 
 tribution to the poor saints at Jerusalem; but henceforth 
 the story of The Acts is chiefly concerned with the steps 
 
136 EXTENSION OF CHURCH Acts 19 :40,41 
 
 by which Paul was brought providentially to the imperial 
 city, the capital of the world. 
 
 One incident, however, is related at the close of the ex- 
 periences in Ephesus; it is dramatic, even ludicrous in 
 some respects; but it forms a climax to the story of Paul's 
 success, for it shows how the forces of the enemy were ter- 
 rified, bafifled, defeated. The very institution of idolatry 
 is seen to have been tottering and that, too, in its chief 
 seat and center. 
 
 Demetrius, a silversmith, a man of evident influence in 
 the city, summons his fellow craftsmen and reminds them 
 that so many people are turning from idol worship that the 
 sale of images and of models of the great temple of Diana 
 has almost ceased. Like many other men in similar cir- 
 cumstances he tries to veil his covetousness beneath a 
 show of great religious zeal and of love for their goddess. 
 A mob is quickly aroused; the whole city is stirred; two 
 companions of Paul are seized; the crowds surge to the 
 public theater; Paul is prevented by his friends from ven- 
 turing thither, where he certainly would have been killed. 
 When a Jew, Alexander by name, is put forward to deliver 
 an address, possibly to explain that the Jews were not at 
 fault, the mob shows its real temper, its unwillingness to 
 listen to any defense, and for two hours the people rend 
 the air with the mad cry: "Great is Diana of the Ephe- 
 sians." At this crisis the town clerk comes forward with 
 a speech of amusing shrewdness and force. He tells the 
 crowd that they are shouting to prove a fact which no one 
 has denied ; further he insists that Paul and his companions 
 have been guilty of no crime, and that if Demetrius and 
 his friends have any grievance the law courts are open and 
 there, not at the hands of a mob, justice will be adminis- 
 tered; lastly he reminds the people that such disorders 
 endanger the liberties allowed to the city by Rome, 
 and that some one will be called to account before 
 the imperial government for such a riotous assembly. 
 These wise words prevail, and the speaker dismisses the 
 assembly. Such an incident demonstrates the defeat of 
 heathenism and the increasing triumph of the cause of 
 Christ. 
 
Acts 20 : 1-16 WITNESS UNTO CHURCH 137 
 
 c. PauVs Visit to Greece and His Return to Miletus. 
 Ch. 20 : 1-16 
 
 1 And after the uproar ceased, Paul having sent for the 
 disciples and exhorted them, took leave of them, and departed 
 to go into Macedonia. 2 And when he had gone through 
 those parts, and had given them much exhortation, he came 
 into Greece. 3 And when he had spent three months there, 
 and a plot was laid against him by the Jews as he was about 
 to set sail for Syria, he determined to return through Mace- 
 donia. 4 And there accompanied him as far as Asia, Sopater 
 of Beroea, the son of Pyrrhus; and of the Thessalonians, 
 Aristarchus and Secundus ; and Gains of Derbe, and Timothy; 
 and of Asia, Tychicus and Trophimus. 5 But these had gone 
 before, and were waiting for us at Troas. 6 And we sailed 
 away from Philippi after the days of unleavened bread, 
 and came unto them to Troas in five days ; where we tarried 
 seven days. 
 
 7 And upon the first day of the week, when we were 
 gathered together to break bread, Paul discoursed with 
 them, intending to depart on the morrow; and prolonged 
 his speech until midnight. 8 And there were many lights in 
 the upper chamber where we were gathered together. 9 And 
 there sat in the window a certain young man named Eutychus, 
 borne down with deep sleep; and as Paul discoursed yet 
 longer, being borne down by his sleep he fell down from the 
 third story, and was taken up dead. 10 And Paul went down, 
 and fell on him, and embracing him said. Make ye no ado; 
 for his life is in him. 11 And when he was gone up, and 
 had broken the bread, and eaten, and had talked with them 
 a long while, even till break of day, so he departed. 12 And 
 they brought the lad alive, and were not a little comforted. 
 
 13 But we, going before to the ship, set sail for Assos, 
 there intending to take in Paul: for so had he appointed, 
 intending himself to go by land. 14 And when he met us 
 at Assos, we took him in, and came to Mitylene. 15 And 
 sailing from thence, we came the following day over against 
 Chios ; and the next day we touched at Samos ; and the day 
 after we came to Miletus. 16 For Paul had determined to 
 sail past Ephesus, that he might not have to spend time in 
 Asia; for he was hastening, if it were possible for him, to 
 be at Jerusalem the day of Pentecost. 
 
 With surprising brevity Luke sketches the journey of 
 Paul to Macedonia and Achaia, The Second Epistle to 
 
138 EXTENSION OF CHURCH Acts 20 : 17-19 
 
 the Corinthians throws a clear light upon the purpose of 
 the apostle and upon the trials through which he was 
 passing. This letter was written in Macedonia on his way 
 to Greece. While in Ephesus he had addressed a letter to 
 the Galatians and at least one to the Christians of Corinth. 
 On reaching the latter city he wrote his famous letter to 
 the believers in Rome. Toward that city his thought and 
 heart were turning constantly, and Luke seems almost 
 impatient to bring his readers to Jerusalem and to the 
 events which enabled the apostle finally to realize his 
 hopes. One touch here given is significant; Luke men- 
 tions a plot of the Jews which prevented Paul from making 
 the rapid sea voyage to Syria and compelled him tediously 
 to retrace his steps through Macedonia. This Jewish 
 malice, continually appearing, awaits the apostle in Jeru- 
 salem; there it will appear in its most malignant form, 
 but it will be an instrument in the hands of Providence to 
 bring the apostle as a witness for Christ to Csesar's palace. 
 As Paul started northward through Macedonia, it is 
 evident that, in addition to the traveling companions 
 already named, Luke joined the company; for now the 
 compressed narrative becomes a story of minute incident; 
 it is written in the first person and is evidently the work of 
 an eyewitness. Between Philippi and Miletus the one 
 important event is in connection with the stay of Paul 
 at Troas. There he tarried a week, and there he per- 
 formed his most notable miracle. He met with the dis- 
 ciples to celebrate the Lord's Supper, and to speak to 
 them words of cheer. Eutychus fell from the window and 
 "was killed, but Paul restored him to life. The presence of 
 such divine power was comforting to the believers, and 
 undoubtedly encouraging to Paul as he moved rapidly 
 forward to meet the supreme trials of his life. 
 
 d. Paul's Address to the Ephesian Elders. Ch. 20 : 17-38 
 
 17 And from Miletus he sent to Ephesus, and called to 
 him the elders of the church. 18 And when they were come 
 to him, he said unto them. 
 
 Ye yourselves know, from the first day that I set foot in 
 Asia, after what manner I was with you all the time, 19 serving 
 
Acts 20 : 20-38 WITNESS UNTO CHURCH 139 
 
 the Lord with all lowliness of mind, and with tears, and with 
 trials which befell me by the plots of the Jews; 20 how I 
 shrank not from declaring unto you anything that was profit- 
 able, and teaching you publicly, and from house to house, 
 21 testifying both to Jews and to Greeks repentance toward 
 God, and faith toward our Lord Jesus Christ. 22 And now, 
 behold, I go bound in the spirit unto Jerusalem, not knowing 
 the things that shall befall me there: 23 save that the Holy 
 Spirit testifieth unto me in every city, saying that bonds and 
 afflictions abide me. 24 But I hold not my life of any account 
 as dear unto myself, so that I may accomplish my course, 
 and the ministry which I received from the Lord Jesus, to 
 testify the gospel of the grace of God. 25 And now, behold, 
 I know that ye all, among whom I went about preaching the 
 kingdom, shall see my face no more. 26 Wherefore I 
 testify unto you this day, that I am pure from the blood of all 
 men. 27 For I shrank not from declaring unto you the whole 
 counsel of God. 28 Take heed unto yoiirselves, and to all 
 the flock, in which the Holy Spirit hath made you bishops, to 
 feed the church of the Lord which he pmrchased with his own 
 blood. 29 I know that after my departing grievous wolves 
 shall enter in among you, not sparing the flock; 30 and from 
 among your own selves shall men arise, speaking perverse 
 things, to draw away the disciples after them. 31 Where- 
 fore watch ye, remembering that by the space of three years 
 I ceased not to admonish every one night and day with tears. 
 32 And now I commend you to God, and to the word of his 
 grace, which is able to build you up, and to give you the 
 inheritance among all them that are sanctified. 33 I coveted 
 no man's silver, or gold, or apparel. 34 Ye yourselves 
 know that these hands ministered unto my necessities, and 
 to them that were with me. 35 In all things I gave you an 
 example, that so laboring ye ought to help the weak, and to 
 remember the words of the Lord Jesus, that he himself 
 said. It is more blessed to give than to receive. 
 
 36 And when he had thus spoken, he kneeled down and 
 prayed with them all. 37 And they all wept sore, and fell on 
 Paul's neck and kissed him, 38 sorrowing most of all for the 
 word which he had spoken, that they should behold his face 
 no more. And they brought him on his way unto the ship. 
 
 The farewell address of Paul to the Epheslan elders, 
 more than any other passage of The Acts, reveals the heart 
 of the great apostle, his tenderness, his sympathy, his af- 
 fection, and his tears. No other paragraph contains more 
 
140 EXTENSION OF CHURCH Acts 20 : 20-38 
 
 direct and practical advice for Christian ministers and 
 missionaries; furthermore, its guidance and inspiration 
 are such as to aid every follower of Christ in the conduct 
 of life and in the fulfillment of duty. 
 
 In his journey toward Jerusalem, Paul could not spare 
 the time to visit Ephesus; he therefore summoned the 
 "elders" or "presbyters" of the church to meet him at 
 Miletus, thirty-six miles distant from the great heathen 
 city in which for three years he had worked with such not- 
 able success. His purpose was not merely to enjoy the 
 privilege of meeting friends who had become dear to him 
 as fellow workers, but chiefly to encourage them to be 
 faithful in their care of the Church which he was leaving 
 to their guidance and direction. So he reviewed the events 
 of the three past precious years he had spent among them, 
 and then told them of his present experiences and of his 
 fear that they should see his face "no more." 
 
 Looking backward, ch. 20 : 19-21, he reminds them of 
 his "lowliness of mind," his patience under trials, and his 
 faithfulness shown in teaching the whole gospel to all 
 classes and in all places, public and private. The essence 
 of that gospel message consisted in "repentance toward 
 God, and faith toward our Lord Jesus Christ." Ch. 20: 21. 
 
 As for the present, Paul declares that he is convinced 
 that it is his duty to press on to Jerusalem, although he is 
 aware of the bonds and afflictions which await him there; 
 and in this connection he expresses a courage which is 
 sublime. " I hold not my life of any account as dear unto 
 myself, so that I may accomplish my course, and the min- 
 istry which I received from the Lord Jesus, to testify the 
 gospel of the grace of God." 
 
 Looking to the future, Paul is certain that his work in 
 the Ephesian church is ended, and he exhorts the "elders" 
 to be as faithful in their care of the flock as he has been. 
 It is a sacred trust, for the Church has been purchased with 
 the precious blood of Christ. Vigilance will be necessary, 
 for false teachers are certain to attack the Church, like 
 "grievous wolves." The elders must trust in God and 
 depend upon his gracious word which can build them up 
 and give them an inheritance among the saints. Lastly, 
 
Acts 21 :1-11 WITNESS UNTO CHURCH 141 
 
 Paul appeals to the supreme motive of unselfish love, and 
 gives the example of his own life in Ephesus, where he 
 labored with his own hands to support himself and to 
 make it possible for him to continue his proclamation of 
 the gospel ; but he further urges such sacrificial service by 
 quoting words of our Lord Jesus which are nowhere else 
 recorded: "It is more blessed to give than to receive." 
 Those followers of Christ who can reveal the virtues which 
 Paul exhibited and encouraged will surely share some of 
 the success which was granted the apostle at Ephesus, 
 and will receive something of the affection which his fel- 
 low workers showed as they "fell on Paul's neck and 
 kissed him," and "brought him on his way unto the ship." 
 
 e. Paul at Tyre and CcBsarea. Ch. 21 : 1-16 
 
 1 And when it came to pass that we were parted from them 
 and had set sail, we came with a straight course unto Cos, 
 and the next day unto Rhodes, and from thence unto Patara: 
 2 and having found a ship crossing over unto Phoenicia, we 
 went aboard, and set saU. 3 And when we had come in 
 sight of Cyprus, leaving it on the left hand, we sailed unto 
 Syria, and landed at Tyre ; for there the ship was to unlade 
 her burden, 4 And having found the disciples, we tarried 
 there seven days: and these said to Paul through the Spirit, 
 that he should not set foot in Jerusalem. 5 And when it 
 came to pass that we had accomplished the days, we departed 
 and went on our journey; and they all, with wives and 
 children, brought us on our way till we were out of the city: 
 and kneeling down on the beach, we prayed, and bade 
 each other farewell; 6 and we went on board the ship, but 
 they returned home again. 
 
 7 And when we had finished the voyage from Tyre, we 
 arrived at Ptolemais; and we saluted the brethren, and 
 abode with them one day. 8 And on the morrow we de- 
 parted, and came unto Caesarea: and entering into the house 
 of Philip the evangelist, who was one of the seven, we abode 
 with him. 9 Now this man had four virgin daughters, 
 who prophesied. 10 And as we tarried there some days, 
 there came down from Judaea a certain prophet, named 
 Agabus. 11 And coming to us, and taking Paul's girdle, 
 he bound his own feet and hands, and said. Thus saith 
 the Holy Spirit, So shall the Jews at Jerusalem bind the man 
 that owneth this girdle, and shall deliver him into the hands 
 
142 EXTENSION OF CHURCH Acts 21 : 12-16 
 
 of the Gentiles. 12 And when we heard these things, both 
 we and they of that place besought him not to go up to Jeru- 
 salem. 13 Then Paul answered, What do ye, weeping and 
 breaking my heart? for I am ready not to be bound only, but 
 also to die at Jerusalem for the name of the Lord Jesus. 
 14 And when he would not be persuaded, we ceased, saying, 
 The will of the Lord be done. 
 
 15 And after these days we took up our baggage and went 
 up to Jerusalem. 16 And there went with us also certain 
 of the disciples from Caesarea, bringing with them one 
 Mnason of Cyprus, an early disciple, with whom we should 
 lodge. 
 
 After leaving Miletus, Paul passed on to Tyre, to Ptole- 
 mais, and to Jerusalem. The brief story fixes the thought 
 upon two great facts which prepare us for the closing 
 scenes of The Acts: first, the deep affection in which Paul 
 is held by his friends, and secondly, the matchless courage 
 with which Paul faces the trials which are so certain and 
 so near. These two factors enter into his experience at 
 Tyre and Caesarea. In both places loving friends would 
 detain him or turn him back from the path of duty; in 
 both places heroic bravery bears him forward to pain and 
 suffering, to bonds and imprisonment. 
 
 These facts explain the situation at Tyre, where the dis- 
 ciples "said to Paul through the Spirit, that he should not 
 set foot in Jerusalem." So some readers have concluded 
 that Paul disobeyed the Spirit, and in mere stubborn self- 
 will pushed on to the place of needless peril and suffered 
 the loss of liberty. The real meaning of the historian is 
 made quite clear when a similar experience, which came 
 to Paul in Caesarea, is narrated more in detail. There, 
 while Paul is entertained in the hospitable home of "Philip 
 the evangelist," a prophet, Agabus, arrives from Judea, 
 and by a striking symbol predicts Paul's approaching im- 
 prisonment. "Taking Paul's girdle, he bound his own 
 feet and hands, and said. Thus saith the Holy Spirit, So 
 shall the Jews at Jerusalem bind the man that owneth 
 this girdle, and shall deliver him Into the hands of the 
 Gentiles. And when we heard these things both we and 
 they of that place besought him not to go up to Jerusalern." 
 
Acts 21 : 17-22 WITNESS UNTO CHURCH 143 
 
 This is what had occurred at Tyre ; that is, Paul had been 
 assured of his peril, and affectionate friends had attempted 
 to dissuade him from his purpose. This purpose, however, 
 was formed under the guidance of the Spirit. It was the 
 will of the Lord, as Paul well knew. For years he had 
 been preparing to bring to Jerusalem the collection for 
 the saints from the missionary churches of the west. It 
 was not stubborn self-confidence but heroic courage which 
 led to Paul to reply: "What do ye, weeping and breaking 
 my heart? for I am ready not to be bound only, but also 
 to die at Jerusalem for the name of the Lord Jesus." 
 Agabus did not rebuke the apostle, but united with Luke 
 and the other disciples in saying: "The will of the Lord 
 be done." 
 
 According to "the will of the Lord," the way to Rome lay 
 through Jerusalem. He purposed that the Jews in their 
 national capital should have the opportunity of hearing 
 the gospel from one who loved their nation, who had come 
 bearing gifts expressive of his devotion, one who would 
 speak before the chief council and give to the nation a 
 final opportunity of accepting Jesus as the Messiah. It 
 was the rejection of the message brought by Paul which 
 sealed the fate of the nation and resulted in sending the 
 gospel to Rome and the Gentile world. 
 
 5. Paul's Imprisonment. Chs. 21 : 17 to 26 : 32 
 
 a. The Arrest. Ch. 21 : 17-36 
 
 17 And when we were come to Jerusalem, the brethren 
 received us gladly. 18 And the day following Paul went in 
 with us unto James; and all the elders were present. 19 
 And when he had saluted them, he rehearsed one by one the 
 things which God had wrought among the Gentiles through 
 his ministry. 20 And they, when they heard it, glorified 
 God ; and they said unto him, Thou seest, brother, how many 
 thousands there are among the Jews of them that have be- 
 lieved; and they are all zealous for the law: 21 and they 
 have been informed concerning thee, that thou teachest all 
 the Jews who are among the Gentiles to forsake Moses, 
 telling them not to circumcise their children neither to 
 walk after the customs. 22 What is it therefore? they will 
 
144 EXTENSION OF CHURCH Acts 21 : 23-36 
 
 certainly hear that thou art come. 23 Do therefore this that 
 we say to thee : We have four men that have a vow on them ; 
 24 these take, and purify thyself with them, and be at charges 
 for them, that they may shave their heads: and all shall 
 know that there is no truth in the things whereof they have 
 been informed concerning thee; but that thou thyself also 
 walkest orderly, keeping the law. 25 But as touching the 
 Gentiles that have believed, we wrote, giving judgment 
 that they should keep themselves from things sacrificed to 
 idols, and from blood, and from what is strangled, and from 
 fornication. 26 Then Paul took the men, and the next day 
 piurifying himself with them went into the temple, declaring 
 the fulfihnent of the days of purification, until the offering 
 was offered for every one of them. 
 
 27 And when the seven days were almost completed, the 
 Jews from Asia, when they saw him in the temple, stirred 
 up all the multitude and laid hands on him, 28 crying out, 
 Men of Israel, help: This is the man that teacheth all men 
 everywhere against the people, and the law, and this place; 
 and moreover he brought Greeks also into the temple, and 
 hath defiled this holy place. 29 For they had before seen 
 with him in the city Trophimus the Ephesian, whom they 
 supposed that Paul had brought into the temple. 30 And 
 all the city was moved, and the people ran together; and they 
 laid hold on Paul, and dragged him out of the temple: and 
 straightway the doors were shut. 31 And as they were 
 seeking to kill him, tidings came up to the chief captain of 
 the band, that all Jerusalem was in confusion. 32 And 
 forthwith he took soldiers and centurions, and ran down 
 upon them: and they, when they saw the chief captain and 
 the soldiers, left off beating Paul. 33 Then the chief captain 
 came near, and laid hold on him, and commanded him to be 
 bound with two chains ; and inquired who he was, and what 
 he had done. 34 And some shouted one thing, some another, 
 among the crowd: and when he could not know the certainty 
 for the uproar, he commanded him to be brought into the 
 castle. 35 And when he came upon the stairs, so it was that 
 he was borne of the soldiers for the violence of the crowd; 
 36 for the multitude of the people followed after, crying out, 
 Away with him. 
 
 The remaining portion of The Acts is concerned wholly 
 with the experiences of Paul as a prisoner in the hands of 
 the Roman authorities; the period covered between the 
 time of his arrest in Jerusalem and his release in Rome is 
 
Acts 21 : 23-36 WITNESS UNTO CHURCH US 
 
 reckoned at five years. The occasion of his arrest was an 
 endeavor he was making to remove a certain prejudice 
 against him felt by members of the Church in Jerusalem. 
 He had been welcomed to the city by the Christian leaders 
 who rejoiced to learn of his success among the Gentiles. 
 These leaders, however, knew that many members of the 
 Church in Jerusalem, which was composed wholly of con- 
 verted Jews, believed the false report that Paul not only s 
 admitted Gentiles to the Church, but compelled Jews who 
 accepted Christ to give up their national customs and to 
 forsake the law of Moses. To disprove the false reports, to 
 bring perfect unity into the Church, even to conciliate 
 the mad hatred of the unbelieving Jews, Paul was advised 
 to accept the Nazirite vow and to observe its exacting 
 ritual. This advice Paul accepted; and as the ceremonials 
 connected with this vow were quite elaborate and ex- 
 pensive, he also agreed to defray the charges for four poorer 
 members of the local church. Thus he gave a public and 
 certain proof that he was loyal to the Jewish race and its 
 customs. Paul has been severely criticized for his action, 
 which has been termed compromising and hypocritical ; it 
 has been regarded as the unnecessary cause of his arrest. 
 This, however, is quite to miss the point of the story and 
 to misunderstand the principles of Paul. He had rejected \ 
 the Law as a means of justification, not as a mode of life; 
 he did not trust to its observance to secure his salvation, 
 but he practiced its ceremonies as one who loved his nation 
 and who was glad to avoid any needless offense to his 
 fellow countrymen. Then as to his arrest, it was not du^"^ 
 to his observance of the Law, but to a wholly false charge 
 that he had violated the Law. Certain Jews from Asia 
 raised a tumult by seizing Paul, gathering a crowd, and 
 crying out that he had defiled the Temple by bringing 
 Gentiles within its courts. The charge was wholly untrue. 
 Paul was the victim of malicious falsehood, and the real 
 intention of the writer, the true force of the narrative, is 
 not to suggest any fault on the part of the apostle, but to 
 emphasize the guilt of the Jews. They were endeavoring 
 to have Paul put to death as an apostate and a blasphemer, 
 yet they seized him at the very time and place where he 
 
146 EXTENSION OF CHURCH Acts 21 : 37to22 : 4 
 
 was showing his intense love for the Temple and his loy- 
 alty to Jewish law and customs. The circumstances prove 
 that his enemies were moved wholly by malice and envy, 
 that their real enmity was against Christ, and that their 
 violence to Paul was actually another rejection of the 
 gospel. 
 
 Thus as the frenzied mob in the Temple seize and beat 
 the apostle, as he is rescued by the Roman soldiers who 
 were stationed in the neighboring castle of Antonia, 
 charged with the preservation of order in the city, there 
 is given a picture typical of the experiences of Paul during 
 the next five or more years. He is a prisoner unjustly con- 
 fined, but protected by Roman officers from the murderous 
 hatred of the Jews. These experiences are symbolized by 
 the scene thus drawn by Luke: "Then the chief captain 
 came near, and laid hold on him, and commanded him to 
 be bound with two chains; and . . . commanded him to be 
 brought into the castle. And . . . the multitude of the 
 people followed after, crying out, Away with him." 
 
 b. PauVs Defense Before the Jewish People. 
 Chs. 21 : 37 to 22 : 22 
 
 37 And as Paul was about to be brought into the castle, 
 he saith unto the chief captain, May I say something unto 
 thee? And he said, Dost thou know Greek? 38 Art thou 
 not then the Egjrptian, who before these days stirred up to 
 sedition and led out into the wilderness the four thousand 
 men of the Assassins? 39 But Paul said, I am a Jew, of 
 Tarsus in Cilicia, a citizen of no mean city : and I beseech thee, 
 give me leave to speak unto the people. 40 And when he 
 had given him leave, Paul, standing on the stairs, beckoned 
 with the hand unto the people ; and when there was made a 
 great silence, he spake unto them in the Hebrew language, 
 saying, 
 
 1 Brethren and fathers, hear ye the defence which I now 
 • make unto you. 
 
 2 And when they heard that he spake unto them in the 
 Hebrew language, they were the more quiet: and he saith, 
 
 3 I am a Jew, bom in Tarsus of Cilicia, but brought up in 
 this city, at the feet of Gamaliel, instructed according to the 
 strict manner of the law of our fathers, being zealous for 
 God, even as ye all are this day: 4 and I persecuted this Way* 
 
Acts 22 : S-22 WITNESS UNTO CHURCH 147 
 
 unto the death, bindmg and delivering into prisons both men 
 and women. 5 As also the high priest doth bear me witness, 
 and all the estate of the elders: from whom also I received 
 letters unto the brethren, and journeyed to Damascus to 
 bring them also that were there unto Jerusalem in bonds to 
 be punished. 6 And it came to pass, that, as I made my 
 journey, and drew nigh unto Damascus, about noon, sud- 
 denly there shone from heaven a great light round about me. 
 7 And I fell unto the ground, and heard a voice saying 
 unto me, Saul, Saul, why persecutest thou me? 8 And I 
 answered, Who art thou. Lord? And he said unto me, 
 I am Jesus of Nazareth, whom thou persecutest. 9 And they 
 that were with me beheld indeed the light, but they heard not 
 the voice of him that spake to me. 10 And I said, What 
 shall I do. Lord? And the Lord said unto me. Arise, and 
 go into Damascus; and there it shall be told thee of all things 
 which are appointed for thee to do. 11 And when I could 
 not see for the glory of that light, being led by the hand 
 of them that were with me I came into Damascus. 12 And 
 one Ananias, a devout man according to the law, well re- 
 ported of by all the Jews that dwelt there, 13 came unto me, 
 and standing by me said unto me. Brother Saul, receive thy 
 sight. And in that very hour I looked up on him. 14 And 
 he said, The God of our fathers hath appointed thee to know 
 his will, and to see the Righteous One, and to hear a voice 
 from his mouth. 15 For thou shalt be a witness for him 
 imto all men of what thou hast seen and heard. 16 And now 
 why tarriest thou? arise, and be baptized, and wash away 
 thy sins, calling on his name. 17 And it came to pass, 
 that, when I had returned to Jerusalem, and while I prayed 
 in the temple, I fell into a trance, 18 and saw him saying 
 unto me. Make haste, and get thee quickly out of Jerusalem; 
 because they will not receive of thee testimony concerning 
 me. 19 And I said. Lord, they themselves know that I 
 imprisoned and beat in every synagogue them that believed 
 on thee : 20 and when the blood of Stephen thy witness was 
 shed, I also was standing by, and consenting, and keeping the 
 garments of them that slew him. 21 And he said unto me. 
 Depart: for I will send thee forth far hence unto the Gentiles. 
 22 And they gave him audience unto this word; and they 
 lifted up their voice, and said. Away with such a fellow from 
 the earth: for it is not fit that he should live. 
 
 The Roman captain at whose order Paul was being 
 placed under arrest was greatly mistaken as to the char- 
 
148 EXTENSION OF CHURCH Acts 22 : 5-22 
 
 acter of his prisoner; he supposed him to be a notorious 
 Egyptian outlaw, impostor, and desperado, who some 
 time before had led an insurrection and had escaped when 
 defeated. He was much surprised when Paul addressed 
 him in Greek, with an accent which betokened a man of 
 refinement and culture. He was still more surprised to 
 learn that Paul was a citizen of Tarsus, a city which had 
 been shown high favor by the Roman government. For 
 this reason he was ready to grant Paul's request for the 
 privilege of addressing the people, and the more so because 
 he was moved by the hope that such an address might give 
 information which would be useful to himself. 
 
 The defense which Paul delivers seems to be, at first, a 
 mere recital of his own conversion, a story with which 
 Luke has already made his readers familiar; but a more 
 careful examination of the address shows that it is a skill- 
 ful argument, so arranged as to prove that the course of 
 Paul has been divinely ordered and thus to imply that 
 those who oppose Paul are, in reality, placing themselves 
 in opposition to God. 
 
 Three steps have been noticed in his reasoning. (1) 
 By birth, education, and earlier experience Paul has been 
 in perfect agreement with his hearers. He is a Jew, 
 educated in Jerusalem at the feet of a famous rabbi, he 
 has been so zealous for the Law that he formerly perse- 
 cuted all who accepted Jesus as the Way and were known 
 to live as his followers. Therefore, if Paul now differs 
 from other Jews it must be because of some supernatural 
 influence which has come into his life. 
 
 (2) The divine power which suddenly transformed Paul 
 from a persecutor to an apostle had been manifested by a 
 vision of Jesus, whom Paul, on his way to Damascus, saw 
 living and glorified, and further by a miracle wrought 
 upon him by a devout Jew named Ananias, at whose 
 hands he received his lost sight, and before whom he con- 
 fessed the faith which secured the forgiveness of his sins. 
 Here Paul is incidentally but forcefully reminding his 
 hearers that Jesus of Nazareth is the true Saviour, and 
 that to persecute his followers is a grievous sin. 
 
 (3) Paul states that his relation to the Gentiles, his work 
 
Acts 22 : 23-30 WITNESS UNTO CHURCH 149 
 
 among them, and his message to them, are wholly due to 
 a divine purpose, and have been occasioned by the unwill- 
 ingness of the Jews to receive him, who, because of his 
 previous course as a fanatical defender of the Jewish Law, 
 is the most credible of witnesses as he now testifies to the 
 truth of beliefs he once so rejected and hated. This last 
 statement raises the question, Will these Jews now act as 
 did their fellow citizens of twenty years before? Will they 
 reject the gospel, and if so can Paul be blamed if he turns 
 again to preach this gospel to Gentiles? 
 
 These questions may have begun to press upon the 
 minds of the hearers, but the very word "Gentiles" is too 
 hateful for them to endure. They are too frenzied to 
 yield to the calm, unanswerable argument of the apostle. 
 "They lifted up their voice, and said, Away with such a 
 fellow from the earth: for it is not fit that he should live." 
 It is a fateful hour; in rejecting Paul, the people are again 
 rejecting Christ; and one who rejects Christ is always 
 self-condemned; he is truly "fighting against God." 
 
 c. Paul Before the Jewish Council. Chs. 22 : 23 to 23 : 11 
 
 23 And as they cried out, and threw off their garments, 
 and cast dust into the air, 24 the chief captain commanded 
 him to be brought into the castle, bidding that he should be 
 examined by scourging, that he might know for what cause 
 they so shouted against him. 25 And when they had tied 
 him up with the thongs, Paul said unto the centurion that 
 stood by. Is it lawful for you to scourge a man that is a Roman, 
 and uncondemned? 26 And when the centurion heard it, 
 he went to the chief captain and told him, saying, What art 
 tiiou about to do? for this man is a Roman. 27 And the 
 chief captain came and said unto him, Tell me, art thou a 
 Roman? And he said. Yea. 28 And the chief captain 
 answered. With a great simi obtained I this citizenship. 
 And Paul said. But I am a Roman born. 29 They then 
 that were about to examine him straightway departed from 
 him: and the chief captain also was afraid when he knew 
 that he was a Roman, and because he had boimd him. 
 
 30 But on the morrow, desiring to know the certainty 
 wherefore he was accused of the Jews, he loosed him, and 
 commanded the chief priests and all the council to come 
 together, and brought Paul down and set him before them. 
 
150 EXTENSION OF CHURCH Acts 23 : Ml 
 
 I And Paul, looking stedf astly on the councU, said, Brethren, 
 
 1 have lived before God in all good conscience until this day. 
 
 2 And the high priest Ananias commanded them that stood 
 by him to smite him on the mouth. 3 Then said Paul imto 
 him, God shall smite thee, thou whited wall: and sittest thou 
 to judge me according to the law, and commandest me to 
 be smitten contrary to the law? 4 And they that stood by 
 said, Revilest thou God's high priest? 5 And Paid said, I 
 knew not, brethren, that he was high priest: for it is written, 
 Thou Shalt not speak evil of a ruler of thy people. 6 But 
 when Paul perceived that the one part were Sadducees and 
 the other Pharisees, he cried out in the coimcil. Brethren, 
 I am a Pharisee, a son of Pharisees: touching the hope and 
 resiurection of the dead I am called in question. 7 And 
 when he had so said, there arose a dissension between the 
 Pharisees and Sadducees; and the assembly was divided. 
 
 8 For the Sadducees say that there is no resurrection, 
 neither angel, nor spirit; but the Pharisees confess both. 
 
 9 And there arose a great clamor: and some of the scribes 
 of the Pharisees' part stood up, and strove, saying. We find 
 no evil in this man: and what if a spirit hath spoken to him, 
 or an angel? 10 And when there arose a great dissension, 
 the chief captain, fearing lest Paul should be torn in pieces 
 by them, commanded the soldiers to go down and take him 
 by force from among them, and bring him into the castle. 
 
 II And the night following the Lord stood by him, and said, 
 Be of good cheer: for as thou hast testified concerning me 
 at Jerusalem, so must thou bear witness also at Rome. 
 
 The defense of Paul had failed to persuade the mob of 
 angry Jews, but it Ukewise gave little light to the Roman 
 captain. He could not follow its arguments; at least it 
 gave no clue to the crime of which the Jews implied Paul 
 was guilty. To learn the facts from the apostle he deter- 
 mined to have him examined by torture. The apostle 
 was bound and about to be cruelly scourged, when he dis- 
 closed the fact that he was a Roman citizen, and therefore 
 could not lawfully be bound, much less scourged, without 
 a fair trial. The chief captain and his lieutenants were ter- 
 rified at the disclosure; and Paul was at once treated with 
 extreme courtesy. 
 
 The Roman officer, defeated In his design to learn why 
 the Jews were so enraged at Paul, determined to place him 
 
Acts 23 : 1-11 WITNESS UNTO CHURCH 151 
 
 on trial before the supreme Jewish council, the sanhedrin. 
 On the morning following, the council was summoned and 
 Paul was arraigned before them. Little did the Roman 
 soldiers dream that on that day, not the apostle, but his 
 judges were to be tried and condemned. Christ was to be 
 presented to the nation, in the person of its rulers; Christ 
 was again to be rejected and the doom of the nation sealed. 
 
 As to Paul's conduct before the sanhedrin two questions 
 have been proposed: (1) Was Paul moved by anger when 
 he rebuked the high priest, and (2) Was he attempting a 
 shrewd subterfuge when he proposed the question of the 
 "resurrection" ? 
 
 As to the former, it seems best to conclude that Paul, in 
 the crowded assembly, had not perceived that the speaker 
 who commanded that he should be smitten on the mouth 
 was the high priest. The reply of Paul was not an angry 
 imprecation ; it was a solemn warning or prophecy. These 
 very judges, in their pretended zeal for the Law of Moses 
 were really acting contrary to its spirit and demands. 
 When Paul was informed of the actual rank of the speaker, 
 his reply was courteous and he implied that he would not 
 willingly be guilty of even an apparent breach of the cour- 
 tesy due to one occupying a sacred office. 
 
 As to the "resurrection," Paul showed his true insight 
 in declaring that the whole question of his guilt or inno- 
 cence was involved in the acceptance or rejection of this 
 one doctrine. The real charge against him was not that 
 he was not loyal to Jewish Law or Jewish beliefs; the real 
 charge was that he preached the resurrection, and declared 
 that the resurrection of Jesus is the proof that he is the 
 Messiah. It was, after all, then, a question of resurrection 
 that was before the council. Paul was well aware how the 
 judges were divided upon this point; he knew the real 
 unbelief of the Sadducees, and he must have felt a secret 
 satisfaction in having them rebuked by their fellow judges 
 for attempting to convict a man of renouncing the Law 
 which they so openly rejected. It was not mere worldly 
 cunning which animated the apostle; he had declared 
 before the council the essential doctrine of the Christian 
 faith, for which he was on trial. His declaration pro-. 
 
152 EXTENSION OF CHURCH Acts 23 : 12-21 
 
 duced a tumult in the court. The Sadducees would have 
 torn Paul to pieces; the Pharisees would have protected 
 him from violence, as they admitted that he was guilty of 
 no crime and at most was only the victim of some halluci- 
 nation, if not the recipient of some divine message. Paul 
 would have been killed had not the chief captain rescued 
 him and carried him away to the castle. 
 
 That night Paul was comforted by a new vision of his 
 Lord. There was a distinct divine approval of Paul's 
 course; there was new assurance of supernatural aid and 
 protection. Paul was promised that the wish of his life 
 was to be realized. He was to testify for Christ in Rome; 
 but by what strange providences this was to be brought 
 to pass, Paul could not have dreamed. 
 
 d. Paul Sent to CcBsarea. Ch. 23 : 12-35 
 
 12 And when it was day, the Jews banded together, and 
 bound themselves under a curse, saying that they would 
 neither eat nor drink till they had killed Paul. 13 And they 
 were more than forty that made this conspiracy. 14 And they 
 came to the chief priests and the elders, and said, We have 
 boimd ourselves under a great curse, to taste nothing until 
 we have killed Paul. 15 Now therefore do ye with the 
 coimcil signify to the chief captain that he bring him down 
 unto you, as though ye would judge of his case more exactly: 
 and we, before he comes near, are ready to slay him. 16 
 But Paul's sister's son heard of their lying in wait, and he 
 came and entered into the castle and told Paul. 17 And 
 Paul called imto him one of the centiu-ions, and said. Bring 
 this yoimg man imto the chief captain ; for he hath something 
 to tell him. 18 So he took him, and brought him to the 
 chief captain, and saith, Paul the prisoner called me unto 
 him, and asked me to bring this young man unto thee, who 
 hath something to say to thee. 19 And the chief captain 
 took him by the hand, and gomg aside asked him privately, 
 What is it that thou hast to tell me? 20 And he said. The 
 Jews have agreed to ask thee to bring down Paul to-morrow 
 unto the coimcil, as though thou wouldest inquire somewhat 
 more exactly concerning him. 21 Do not thou therefore 
 yield imto them: for there lie in wait for him of them more 
 than forty men, who have bound themselves under a curse, 
 neither to eat nor to drink till they have slain him: and now 
 
Acts 23 : 22-35 WITNESS UNTO CHURCH 153 
 
 are they ready, looking for the promise from thee. 22 So 
 the chief captain let the young man go, charging him, Tell 
 no man that thou hast signified these things to me. 23 And 
 he called unto him two of the centurions, and said. Make 
 ready two hundred soldiers to go as far as Caesarea, and 
 horsemen threescore and ten, and spearmen two hxmdred, 
 at the third hour of the night: 24 and he bade them provide 
 beasts, that they might set Paul thereon, and bring him 
 safe unto Felix the governor. 25 And he wrote a letter after 
 this form: 
 
 26 Claudius Lysias unto the most excellent governor, 
 Felix, greeting. 27 This man was seized by the Jews, and 
 was about to be slain of them, when I came upon them with 
 the soldiers and rescued him, having learned that he was a 
 Roman. 28 And desiring to know the cause wherefore they 
 accused him, I brought him down unto their council: 29 
 whom I found to be accused about questions of their law, 
 but to have nothing laid to his charge worthy of death or of 
 bonds. 30 And when it was shown to me that there would 
 be a plot against the man, I sent him to thee forthwith, 
 charging his accusers also to speak against him before 
 thee. 
 
 31 So the soldiers, as it was commanded them, took Paul 
 and brought him by night to Antipatris. 32 But on the 
 morrow they left the horsemen to go with him, and returned 
 to the castle: 33 and they, when they came to Caesarea and 
 deUvered the letter to the governor, presented Paul also 
 before him. 34 And when he had read it, he asked of what 
 province he was; and when he understood that he was of 
 Cilicia, 35 I will hear thee fully, said he, when thine accusers 
 also are come : and he commanded him to be kept in Herod's 
 palace. 
 
 The first link In the chain of circumstances which 
 brought Paul from Jerusalem to Rome was a plot formed 
 against his life by the Jews. Forty of them bound them- 
 selves by a curse neither to eat nor to drink until they had 
 killed him. They went to the chief council of the nation 
 and formed a conspiracy by which the rulers were to re- 
 quest that Paul be brought before them for further exami- 
 nation, with the understanding however that the mur- 
 derers should thus have the opportunity of accomplishing 
 their crime while the prisoner was being led to the court. 
 What is here emphasized is not only the villainy of the 
 
154 EXTENSION OF CHURCH Acts 23 : 22-35 
 
 assassins, but the utter degradation of the national 
 council and thus the hopeless apostasy of the Jewish 
 nation. 
 
 The discovery and defeat of the foul plot were due to the 
 alertness of Paul's nephew. Usually there is not much 
 going on that escapes the knowledge of a small boy; but 
 how this lad knew the plans of these murderers it is diffi- 
 cult to conjecture. Nor can one tell how he secured access 
 to his uncle as the bearer of the dark secret. Paul, how- 
 ever, sent the boy to the chief captain who at once realized 
 the seriousness of the situation and the peril of his mysteri- 
 ous prisoner. He saw that the life of a Roman citizen was 
 threatened by the Jews of Jerusalem. No precautions were 
 neglected. An escort was prepared of foot soldiers and 
 cavalry forming a strong military guard, and Paul was 
 sent by night to Antipatris and thence to Caesarea where 
 he would be under the care of the Roman governor, Felix. 
 The minute details are picturesque and full of interest and 
 also emphasize the point of the narrative which is to show 
 how much more secure life and justice were in the hands of 
 a heathen government than under the degenerate rulers of 
 the professed people of God. 
 
 The "chief captain," Claudius Lysias, sent with Paul a 
 letter, addressed to Felix, in which as far as possible he set 
 forth the facts in the case. The letter, ch. 23 : 26-30, 
 opens with a palpable lie; the officer affirms that he res- 
 cued Paul from the mob when he learned that he was a 
 Roman; in reality when he arrested Paul he supposed 
 him to be an Egyptian rebel. The intimation is that 
 Roman law secured justice even when its officials were far 
 from trustworthy. Nevertheless the general impression 
 made upon the reader by the sketch of this old Roman is, 
 in the main, favorable. He knows his duty, he is prompt 
 in action, he is loyal to the empire and proud of its citizen- 
 ship, he is courteous to Paul and even gentle to his nephew; 
 in this letter he does all he can for the welfare of the apostle, 
 stating that he has "nothing laid to his charge worthy of 
 death or of bonds. ' ' Even this sturdy soldier forms a strik- 
 ing contrast to the Jewish high priest. Every item of the 
 narrative emphasizes the depth to which the Jewish nation 
 
Acts 24 : 1-17 WITNESS UNTO CHURCH 155 
 
 has fallen and the comparative honor of the Roman 
 government. 
 
 The first governor before whom Paul appeared was, 
 however, a man of ignoble character. He learned the 
 province to which Paul belonged and then remanded him 
 to prison until his accusers should arrive from Jerusalem. 
 
 e. Paul Before Felix. Ch. 24 
 
 1 And after five days the high priest Ananias came down 
 with certain elders, and with an orator, one Tertullus; and 
 they informed the governor against Paul. 2 And when he 
 was called, Tertullus began to accuse him, saying. 
 
 Seeing that by thee we enjoy much peace, and that by thy 
 providence evils are corrected for this nation, 3 we accept it 
 in all ways and in all places, most excellent Felix, with all 
 thankfulness. 4 But, that I be not further tedious unto thee, 
 I entreat thee to hear us of thy clemency a few words. 5 
 For we have fotmd this man a pestilent fellow, and a mover 
 of insurrections among all the Jews throughout the world, 
 and a ringleader of the sect of the Nazarenes: 6 who more- 
 over assayed to profane the temple: on whom also we laid 
 hold: 8 from whom thou wilt be able, by examining him 
 thyself, to take knowledge of all these things whereof we 
 accuse him. 9 And the Jews also joined in the charge, 
 affirming that these things were so. 
 
 10 And when the governor had beckoned unto him to 
 speak, Paul answered. 
 
 Forasmuch as I know that thou hast been of many years a 
 judge unto this nation, I cheerfully make my defence: 11 
 seeing that thou canst take knowledge that it is not more than 
 twelve days since I went up to worship at Jerusalem: 12 and 
 neither in the temple did they find me disputing with any man 
 or stirring up a crowd, nor in the synagogues, nor in the city. 
 13 Neither can they prove to thee the things whereof they 
 now accuse me. 14 But this I confess unto thee, that after 
 the Way which they call a sect, so serve I the God of our 
 fathers, believing all things which are according to the law, 
 and which are written in the prophets; 15 having hope 
 toward God, which these also themselves look for, that there 
 shall be a resurrection both of the just and unjust. 16 
 Herein I also exercise myself to have a conscience void of 
 offence toward God and men always. 17 Now after some 
 years I came to bring alms to my nation, and offerings: 
 
156 EXTENSION OF CHURCH Acts 24 : 18-27 
 
 18 amidst which they found me purified in the temple, with 
 no crowd, nor yet with tumult: but there were certain Jews 
 from Asia — 19 who ought to have been here before thee, 
 and to make accusation, if they had aught against me. 20 
 Or else let these men themselves say what wrongdoing they 
 found when I stood before the coimcil, 21 except it be for 
 this one voice, that I cried standing among them. Touching 
 the resurrection of the dead I am called in question before 
 you this day. 
 
 22 But Felix, having more exact knowledge concerning 
 the Way, deferred them, saying. When Lysias the chief cap- 
 tain shall come down, I will determine your matter. 23 
 And he gave order to the centmion that he should be kept in 
 charge, and should have indulgence ; and not to forbid any of 
 his friends to minister tmlo hun. 
 
 24 But after certain days, Felix came with Drusilla, his 
 wife, who was a Jewess, and sent for Paul, and heard him 
 concerning the faith in Christ Jesus. 25 And as he reasoned 
 of righteousness, and self-control, and the judgment to come, 
 Felix was terrified, and answered. Go thy way for this time ; 
 and when I have a convenient season, I will call thee imto 
 me. 26 He hoped withal that money would be given him of 
 Paul: wherefore also he sent for him the oftener, and com- 
 muned with him. 27 But when two years were fulfilled, 
 Felix was succeeded by Porcius Festus; and desiring to 
 gain favor with the Jews, Felix left Paul in bonds. 
 
 The cause of Paul was prejudiced and his life was im- 
 periled by his being placed on trial before a judge of such 
 cruel and profligate character as Felix. However, the his- 
 torian gives no description of this Roman governor, and 
 allows his character to reveal itself only in part, and that 
 as the chapter draws to a close. The design of the writer 
 is to reveal the innocence of Paul, and thus the increasing 
 and shameless ignominy of his enemies, the Jews. The 
 latter are represented by the high priest and other rulers, 
 and they bring with them as their spokesman an orator 
 named Tertullus. The endeavor of the Jews is to prove 
 Paul a criminal and thus to show themselves innocent in 
 rejecting the gospel he preaches. How eagerly men seek 
 an excuse for rejecting Christ; and yet by such rejection 
 one is already self-condemed ! 
 
 The speech of Tertullus opens with such empty bombast 
 
Acts 24 : 18-27 WITNESS UNTO CHURCH 157 
 
 as to be really ludicrous. He praises the "most excellent 
 Felix" for the quiet and order his government has secured, 
 knowing perfectly well that greater abuses had never been 
 allowed to exist, and that if the governor had suppressed 
 a few bandits, it was only because he coveted their booty 
 for himself. The orator then designates Paul as a man of 
 evil character, and brings three definite indictments 
 against him: first, he declares him guilty of sedition, then 
 of heresy, and lastly of sacrilege. 
 
 When the Jewish witnesses have perjured themselves in 
 swearing to the truth of these false charges, Paul defends 
 himself by arguments which are clear and convincing. 
 He pays the only possible compliment which an honest 
 man could offer to Felix, namely, that the governor has 
 had ample opportunity to become acquainted with Jewish 
 Law and customs; it is a shrewd intimation that the 
 charges concern such matters and involve no real crime. 
 Paul disdains to notice the aspersion on his character made 
 by Tertullus, but answers his three charges in the order 
 in which they have been made. As to sedition, it is 
 absurd to suppose Paul guilty, for he had been in Jeru- 
 salem less than a week; even in that short time he had 
 addressed no assembly and had gathered no crowd ; there 
 is further not a shred of evidence to support the charge. 
 
 As to heresy, he frankly confesses that he is a Christian, 
 but as such he accepts the whole of the Old Testament, 
 the Scriptures held sacred by the Jews, he holds the glori- 
 ous hope therein set forth, and in its power has kept his 
 conscience void of offense. 
 
 As to the last charge, he shows that instead of treating 
 the Jewish Holy Place as profane, he had come to Jeru- 
 salem to bring alms to the people and offerings to the 
 Temple, where he was engaged in performing the most 
 sacred rites when he was falsely accused and arrested; 
 moreover, those who so accused him are not now present, 
 and the Jews who are accusing him are not competient wit- 
 nesses; the latter have already investigated his case in 
 their own chief tribunal and have found that his only fault 
 is his professed belief in a doctrine of "resurrection " which 
 many of the members of that tribunal themselves believe. 
 
158 EXTENSION OF CHURCH Acts 25 : 1-9 
 
 The argument was unanswerable; even Felix could not 
 question its force; but wishing to please the Jews he pre- 
 tended to withhold his decision until the arrival of Lysias 
 from Jerusalem. In fact, however, he already had the 
 favorable testimony of this "chief captain"; and in giving 
 Paul the largest possible liberty he virtually acquitted 
 the apostle. 
 
 When Paul was given a further hearing before Felix and 
 his sinful wife, Paul reasoned with such power as to "right- 
 eousness, and self-control, and the judgment to come," 
 that the guilty Felix was terrified, and declared that he 
 would hear Paul further at a more convenient time. This, 
 of course, was a mere flimsy excuse for not reforming his 
 own life and for denying justice to Paul. The real cause 
 of delay and indecision was his enslavement to sin and his 
 hope that delay would result in the ofi"er of a bribe by the 
 friends of the apostle. The result was that Paul was kept 
 a prisoner for two years, until Felix was succeeded as gov- 
 ernor by Porcius Festus. 
 
 /. Paul's Appeal to Ccesar. Ch. 25 
 
 1 Festus therefore, having come into the province, after 
 three days went up to Jerusalem from Caesarea. 2 And the 
 chief priests and the principal men of the Jews informed 
 him against Paul; and they besought him, 3 asking a favor 
 against him, that he would send for him to Jerusalem; laying 
 a plot to kill him on the way. 4 Howbeit Festus answered, 
 that Paul was kept in charge at Caesarea, and that he himself 
 was about to depart thither shortly. 5 Let them therefore, 
 saith he, that are of power among you go down with me, and 
 if there is anything amiss in the man, let them accuse him. 
 
 6 And when he had tarried among them not more than eight 
 or ten days, he went down imto Caesarea ; and on the morrow 
 he sat on the judgment-seat, and commanded Paul to be 
 brought. 7 And when he was come, the Jews that had 
 come down from Jerusalem stood round about him, bringing 
 against him many and grievous charges which they could 
 not prove ; 8 while Paul said in his defence. Neither against 
 the law of the Jews, nor agamst the temple, nor against 
 Caesar, have I sinned at all. 9 But Festus, desiring to gain 
 favor with the Jews, answered Paul and said. Wilt thou go 
 up to Jerusalem, and there be judged of these things before 
 
Acts 25 : 10-26 WITNESS UNTO CHURCH 159 
 
 me? 10 But Paul said, I am standing before Caesar's 
 judgment-seat, where I ought to be judged: to the Jews 
 have I done no wrong, as thou also very well knowest. 11 
 If then I am a wrong-doer, and have committed anything 
 worthy of death, I refuse not to die; but if none of those 
 things is true whereof these accuse me, no man can give me 
 up imto them. I appeal tmto Caesar. 12 Then Festus, 
 when he had conferred with the coimcil, answered, Thou 
 hast appealed imto Caesar: imto Caesar shalt thou go. 
 
 13 Now when certain days were passed, Agrippa the king 
 and Bemice arrived at Caesarea, and saluted Festus. 14 
 And as they tarried there many days, Festus laid Paul's case 
 before the king, saying, There is a certain man left a prisoner 
 by Felix; 15 about whom, when I was at Jerusalem, tiie chief 
 priests and the elders of the Jews informed me, asking for 
 sentence against him. 16 To whom I answered, that it is 
 not the custom of the Romans to give up any man, before that 
 the accused have the accusers face to face, and have had 
 opportunity to make his defence concerning the matter laid 
 against him. 17 When therefore they were come together 
 here, I made no delay, but on the next day sat on the judg- 
 ment-seat, and commanded the man to be brought. 18 
 Concerning whom, when the accusers stood up, they brought 
 no charge of such evil things as I supposed; 19 but had 
 certain questions against him of their own religion, and of 
 one Jesus, who was dead, whom Paul affirmed to be alive. 
 20 And I, being perplexed how to inquire concerning these 
 things, asked whether he would go to Jerusalem and there 
 be judged of these matters. 21 But when Paul had ap- 
 pealed to be kept for the decision of the emperor, I com- 
 manded him to be kept till I should send him to Caesar. 
 22 And Agrippa said unto Festus, I also could wish to hear 
 the man myself. To-morrow, saith he, thou shalt hear him. 
 
 23 So on the morrow, when Agrippa was come, and Bemice, 
 with great pomp, and they were entered into the place of 
 hearing with the chief captains and the principal men of the 
 city, at the command of Festus Paul was brought in. 24 
 And Festus saith. King Agrippa, and all men who are here 
 present with us, ye behold lliis man, about whom all the 
 multitude of the Jews made stiit to me, both at Jerusalem 
 and here, crying that he ought not to live any longer. 25 
 But I f oimd tiiat he had committed nothing worthy of death : 
 and as he himself appealed to the emperor I determined to 
 send him. 26 Of whom I have no certain thing to write 
 imto my lord. Wherefore I have brought him forth before 
 
160 EXTENSION OF CHURCH Acts 25 : 27 
 
 you, and specially before thee, king Agrippa, that, after 
 examination had, I may have somewhat to write. 27 For it 
 seemeth to me unreasonable, in sending a prisoner, not 
 withal to signify the charges against him. 
 
 Paul's appeal to Caesar was due to no impatience or 
 anger or cowardice on his part, but rather to the indecision, 
 injustice, and treachery of a Roman ruler. Porclus Festus 
 was a man of higher character than Felix, whom he suc- 
 ceeded as governor, but his discreditable conduct toward 
 Paul brings into clear relief the innocence of the apostle 
 and thus further emphasizes the guilt of the Jews, who were 
 falsely accusing him and were seeking his life. In fact, 
 the whole burden of these closing chapters of The Acts is 
 the sin of Israel in rejecting the gospel as it is represented 
 in the preaching and the person of the apostle. 
 
 Festus was a man of restless activity, and, true to his 
 nature, only three days after his appointment he paid a 
 visit to Jerusalem. Two years had passed since Paul was 
 rescued from the Jewish mob, and carried prisoner to 
 Caesarea; but the Jews were still the same, both in their 
 hatred of Paul and In their utter moral abasement. They 
 reported to the Roman governor that Paul was a vile 
 criminal who "ought not to live any longer" and they 
 requested that he be brought to Jerusalem for trial "lay- 
 ing a plot to kill him on the way." We take it for granted 
 that the forty assassins, who many months before "bound 
 themselves under a curse, saying that they would neither 
 eat nor drink till they had killed Paul," had meanwhile 
 allowed themselves some refreshment; but their spirit or 
 that of their successors was unchanged, and it must be 
 remembered that these murderers represented the chief 
 council, and therefore the nation, of the Jews. Festus 
 properly refused the request and advised the Jewish rulers 
 to come to Caesarea in case they wished to bring charges 
 against Paul. A few days later, followed closely by the 
 Jewish rulers, he returned to Caesarea and immediately 
 summoned Paul before his judgment seat. Of this trial no 
 details are given; the story is becoming too monotonous; 
 the innocence of Paul has been established repeatedly. 
 As usual the Jews again brought "against him many and 
 
Acts 25 : 27 WITNESS UNTO CHURCH 161 
 
 grievous charges which they could not prove"; it is per- 
 fectly evident that the Jews had no case against the 
 apostle but were mad with hatred because of his bold and 
 unwavering allegiance to Christ. 
 
 Festus, however, desired to gain favor with the Jews, and 
 therefore asked Paul whether he was willing to go to Jeru- 
 salem for trial; but why for trial, when the innocence of 
 Paul was already clear to the judge; and why to Jerusalem, 
 where the life of Paul would be imperiled by Jewish assas- 
 sins? If death were deserved or could accomplish good, 
 Paul was ready to die, but if it was merely to gratify thirst 
 for blood, and if the Roman governor was unwilling to 
 defend an innocent Roman citizen, there was but one thing 
 to do, namely, to appeal to the decision of the emperor. 
 
 To the cry of Paul, " I appeal unto Caesar," there was but 
 one reply that Festus could properly make: "Unto Caesar 
 shalt thou go"; but the decision placed Festus in a most 
 awkward predicament. He had now to send to Rome an 
 innocent man against whom he was unable to formulate 
 any charges which would stand in a Roman court. How 
 then would Festus himself appear as an administrator of 
 justice in a Roman province when at last all the facts 
 should be presented to the emperor? The situation was 
 painfully embarrassing, yet into just such places do men 
 bring themselves when they seek to win favor by acting 
 contrary to conscience, and when they reverse decisions 
 which they know to be right. 
 
 Nevertheless, God overruled the fault of Festus and by it 
 effected his purpose to bring Paul to Rome. Even before 
 the apostle sailed, the distress of Festus afforded Paul an 
 opportunity of preaching the gospel before the most dis- 
 tinguished and powerful audience he had ever faced. 
 
 The occasion was a visit paid to Festus by King Agrippa, 
 the son of that Herod who had beheaded James and im- 
 prisoned Peter. The Roman governor thought that 
 Agrippa, a Jew, might be able to find in the prisoner, whom 
 the Jews so hated, some wrong which Festus could frame 
 as a charge when Paul should be sent to Rome. He there- 
 fore rehearsed the story to the king, but was careful to 
 conceal his own injustice and treachery in the case. Two 
 
162 EXTENSION OF CHURCH Acts 26 : 1-10 
 
 things he made clear, however: first, that Paul was innocent 
 of any crime; secondly, that the essential point in the gospel 
 which Paul preached and the main cause of Jewish hatred 
 lay in the doctrine of the resurrection. 
 
 To the delight of Festus his royal guest was eager to hear 
 Paul speak. No time was lost, and on the next day a bril- 
 liant company assembled to listen to Paul's greatest and 
 last recorded defense. Here Paul enjoyed certain great 
 advantages. His judges already believed him guiltless of 
 serious fault; none of his Jewish enemies were present to 
 present their false charges; he could speak with freedom 
 and could state fully the facts of his conversion from 
 Judaism and of his relation to Christ. Thus, while the 
 address is intensely personal, it is of immense value as a 
 defense of Christianity, as a statement of its relation to 
 Judaism, and as an exhibition of its character as a religion 
 for the whole world. 
 
 g. PauVs Defense Before King Agrippa. Ch. 26 
 
 1 And Agrippa said unto Paul, Thou art permitted to 
 speak for thyself. Then Paul stretched forth his hand, and 
 made his defence : 
 
 2 I think myself happy, king Agrippa, that I am to make my 
 defence before thee tiiis day touching all the things whereof 
 I am accused by the Jews: 3 especially because thou art 
 expert in all customs and questions which are among the 
 Jews: wherefore I beseech thee to hear me patiently. 4 My 
 manner of life then from my youth up, which was from the 
 beginning among mine own nation and at Jerusalem, know 
 all the Jews; 5 having knowledge of me from the first, if 
 they be willing to testify, that after the straitest sect of our 
 religion I lived a Pharisee. 6 And now I stand here to be 
 judged for the hope of the promise made of God unto our 
 fathers; 7 unto which promise our twelve tribes, earnestly 
 serving God night and day, hope to attain. And concerning 
 this hope I am accused by the Jews, O king! 8 Why is it 
 judged incredible with you, if God doth raise the dead? 
 9 I verily thought with myself that I ought to do many things 
 contrary to the name of Jesus of Nazareth. 10 And this I 
 also did in Jerusalem : and I both shut up many of the saints 
 in prisons, having received authority from the chief priests,'' 
 
Acts 26 : 11-29 WITNESS UNTO CHURCH 163 
 
 and when they were put to death I gave my vote against 
 them. 11 And punishing them oftentimes in all the syna- 
 gogues, I strove to make them blaspheme; and being ex- 
 ceedingly mad against them, I persecuted them even unto 
 foreign cities. 12 Whereupon as I journeyed to Damascus 
 with the authority and commission of the chief priests, 13 at 
 midday, O king, I saw on the way a light from heaven, above 
 the brightness of the sun, shining round about me and them 
 that journeyed with me. 14 And when we were all fallen 
 to the earth, I heard a voice saying unto me in the Hebrew 
 language, Saul, Saul, why persecutest thou me? it is hard for 
 thee to kick against the goad. 15 And I said. Who art thou. 
 Lord? And the Lord said, I am Jesus whom thou persecutest. 
 16 But arise, and stand upon thy feet: for to this end have 
 I appeared unto thee, to appoint tiiee a minister and a witness 
 both of the things wherein thou hast seen me, and of the 
 things wherein I will appear unto thee; 17 delivering thee 
 from the people, and from the Gentiles, unto whom I send 
 thee, 18 to open their eyes, that they may turn from darkness 
 to light and from the power of Satan unto God, that they may 
 receive remission of sins and an inheritance among them 
 that are sanctified by faith in me. 19 Wherefore, O king 
 Agrippa, I was not disobedient imto the heavenly vision: 
 20 but declared both to them of Damascus first, and at Jeru- 
 salem, and throughout all the country of Judaea, and also to 
 the Gentiles, that they should repent and turn to God, doing 
 works worthy of repentance. 21 For this cause the Jews 
 seized me in the temple, and assayed to kill me. 22 Having 
 therefore obtained the help tiiat is from God, I stand unto 
 this day testifying both to small and great, saying nothing but 
 what the prophets and Moses did say should come; 23 how 
 that the Christ must suffer, and how that he first by the 
 resurrection of the dead should proclaim light both to the 
 people and to the Gentiles. 
 
 24 And as he thus made his defence, Festus saith with a 
 loud voice, Paul, thou art mad ; thy much learning is turning 
 thee mad. 25 But Paul saith, I am not mad, most excellent 
 Festus; but speak forth words of truth and soberness. 26 
 For the king knoweth of these things, unto whom also I speak 
 freely: for I am persuaded that none of these things is hidden 
 from him; for this hath not been done in a comer. 27 
 King Agrippa, believest thou the prophets? I know that thou 
 believest. 28 And Agrippa said unto Paul, With but httle 
 persuasion thou wouldest fain make me a Christian. 29 And 
 Paul saidf I would to God, that whether with little or with 
 
164 EXTENSION OF CHURCH Acts 26 : 30-32 
 
 much, not thou only, but also all that hear me this day, 
 might become such as I am, except these bonds. 
 
 30 And the king rose up, and the governor, and Bemice, 
 and they that sat with them.: 31 and when they had with- 
 drawn, they spake one to another, saying. This man doeth 
 nothing worthy of death or of bonds. 32 And Agrippa said 
 unto Festus, This man might have been set at liberty, if he 
 had not appealed imto Caesar. 
 
 Paul's address before Agrippa is much more than a de- 
 fense of his own innocence or a review of his personal 
 religious experience; it is a superb statement of the very- 
 essence of Christianity, and as one reads this historic 
 speech two or three of its propositions should be especially 
 noted. Paul insists that faith in a risen, divine Christ is 
 the very heart of Christianity, that the resurrection is 
 attested by competent human witnesses and by inspired 
 Scriptures, and that the message of salvation through 
 Christ is intended for the whole race of mankind. 
 
 The introductory sentences are conciliatory. Paul pays 
 to King Agrippa about the only compliment which would 
 have been honest. Agrippa was "expert in all customs and 
 questions . . . among the Jews," and as Paul has been 
 accused by Jews in matters exclusively Jewish and religi- 
 ous, he is "happy" to present his case before such a judge. 
 At once, however, Paul is implying that inasmuch as the 
 matters are thus Jewish and religious, he is innocent of any 
 crime which Roman law will recognize. 
 
 As to the actual charge of heresy or sacrilege, for which 
 he appears as a prisoner, Paul at once shows that it is 
 absurd, for he is himself a Jew of the strictest sect, and he is 
 held guilty because he believes and teaches the essential 
 doctrine of Judaism, namely, the hope of a Messiah. He 
 is thus innocent in the view of Roman law, for Judaism is a 
 religion permitted by Rome; quite as evidently he cannot 
 be accused as a heretic by the Jews. 
 
 However, there are two points in reference to the 
 Messiah in which Paul does differ from his fellow Jews: 
 one is his belief that Jesus of Nazareth is the promised 
 Messiah, and the other is his message that, through faith 
 in Jesus, Gentiles as well as Jews can be saved. The resur-" 
 
Acts 26 : 30-32 WITNESS UNTO CHURCH 165 
 
 rection of Jesus has convinced Paul that he is the Christ. 
 To Jews the fact of resurrection is not a thing "judged 
 incredible," and the fact that Jesus has risen, is a truth in 
 favor of which Paul has not been prejudiced; indeed he 
 once fiercely persecuted all who so believed ; but on his way 
 to Damascus he actually saw Jesus, risen and glorified, and 
 thus he cannot longer question his claims or doubt his 
 saving power. As to his preaching to the Gentiles, Paul 
 shows that this was not a self-imposed task but in obedience 
 to a commission received personally from his divine Lord. 
 It was couched in words which each follower of Christ 
 does well to keep in mind as he to-day looks out upon a 
 world in darkness and misery and sin: "I send thee, to 
 open their eyes, that they may turn from darkness to 
 light and from the power of Satan unto God, that they 
 may receive remission of sins and an inheritance among 
 them that are sanctified by faith in me." 
 
 How then could Paul be "disobedient unto the heavenly 
 vision," how could he fail to preach repentance and faith 
 in Christ "at Jerusalem, and throughout all the country 
 of Judaea, and also to the Gentiles," and how could the 
 Jews be justified in having "seized " him in the Temple and 
 "assayed to kill" him? After all, the Jews, and not he, 
 should be charged with heresy, for the Old Testament 
 Scriptures had testified that the Christ was to suffer 
 and to rise again, and was to be the Source of light and life, 
 both to Jews and to Gentiles; truly, therefore, one could 
 be guilty of no fault if he accepted Jesus as the Messiah 
 and testified for him "to small and great." 
 
 As this defense was being delivered by Paul, the pagan 
 Festus heard little that he could understand, and as Paul 
 spoke of the resurrection of a crucified Jew, and of light 
 and life being brought into the world through him, he 
 became impatient and cried out in ignorant intolerance, 
 "Paul, thou art mad." To this Paul replied with com- 
 posure and courtesy, and then turned earnestly to Agrippa. 
 The king must have understood all that Paul had been 
 saying. To him the arguments could not have been with- 
 out force, particularly those based on the Old Testament. 
 "King Agrippa," cried the apostle, "believest thou the 
 
166 EXTENSION OF CHURCH Acts 27 : 1-9 
 
 prophets? I know that thou bellevest." But the king 
 would not allow himself so easily to be summoned as a wit- 
 ness in behalf of the despised Nazarenes. With disdainful 
 irony he replied, "With but little persuasion thou wouldest 
 fain make me a Christian." Then Paul, with a spiritual 
 vision which saw human life in true perspective, and as one 
 who appreciated through faith in Christ such joys as kings 
 and princes might well envy, cried, with the fervor of a 
 seer, "I would to God, that whether with little or with 
 much, not thou only, but also all that hear me this day, 
 might become such as I am, except these bonds." 
 
 Thus closes the last great defense of the apostle. The 
 judges rendered their decision: Paul was innocent; but 
 what shall be said of Festus, whose injustice has com- 
 pelled Paul to appeal to Caesar, or what of the Jews, who in 
 delivering Paul to the Romans have finally rejected 
 their Messiah, his Master and Lord? 
 
 6. Paul's Journey to Rome. Chs. 27, 28 
 
 a. The Voyage and Shipwreck. Ch. 27 
 
 1 And when it was determined that we should sail for 
 Italy, they delivered Paul and certain other prisoners to a 
 centurion named Julius, of the Augustan band. 2 And 
 embarking in a ship of Adramyttium, which was about to 
 sail imto the places on the coast of Asia, we put to sea, 
 Aristarchus, a Macedonian of Thessalonica, being with us. 
 3 And the next day we touched at Sidon: and Julius treated 
 Paul kindly, and gave him leave to go unto his friends and 
 refresh himself. 4 And putting to sea from thence, we sailed 
 under the lee of Cyprus, because the winds were contrary. 
 5 And when we had sailed across the sea which is off Cilicia 
 and Pamphylia, we came to Myra, a city of Lycia. 6 And 
 there the centurion foimd a ship of Alexandria sailing for 
 Italy; and he put us therein. 7 And when we had sailed 
 slowly many days, and were come with difficulty over against 
 Cnidus, the wind not further suffering us, we sailed under 
 the lee of Crete, over against Salmone ; 8 and with difficulty 
 coasting along it we came imto a certain place called Fair 
 Havens ; nigh whereunto was the city of Lasea. 
 
 9 And when much time was spent, and the voyage was 
 now dangerous, because the Fast was now already gone by, , 
 
Acts 27 : 10-29 WITNESS UNTO CHURCH 167 
 
 Paul admonished them, 10 and said unto them, Sirs, I 
 perceive that the voyage will be with injury and much loss, 
 not only to the lading and the ship, but also of our lives. 
 11 But the centurion gave more heed to the master and to 
 the owner ot the ship, than to those things which were 
 spoken by Paul. 12 And because the haven was not com- 
 modious to winter in, the more part advised to put to sea 
 from thence, if by any means they could reach Phoenix, and 
 winter there; which is a haven of Crete, looking north-east 
 and south-east. 13 And when the soulli wind blew softly, 
 supposing that they had obtained their purpose, they weighed 
 anchor and sailed along Crete, close in shore. 14 But after 
 no long time there beat down from it a tempestuous wind, 
 which is called Euraquilo: 15 and when the ship was caught, 
 and could not face the wind, we gave way to if, and were 
 driven. 16 And running imder the lee of a small island 
 called Cauda, we were able, with difficulty, to secure the boat: 
 17 and when they had hoisted it up, they used helps, under- 
 girding the ship; and, fearmg lest they should be cast upon 
 file Syrtis, they lowered the gear, and so were driven. 18 
 And as we labored exceedingly with the storm, the next 
 day they began to throw the freight overboard; 19 and the 
 third day they cast out with their own hands the tackling of 
 the ship. 20 And when neither sun nor stars shone upon 
 us for many days, and no small tempest lay on us, all hope 
 that we should be saved was now taken away. 21 And 
 when they had been long without food, then Paul stood forth 
 in the midst of them, and said. Sirs, ye should have hearkened 
 unto me, and not have set sail from Crete, and have gotten 
 this injury and loss. 22 And now I exhort you to be of good 
 cheer; for there shall be no loss of life among you, but only 
 of the ship. 23 For there stood by me this night an angel 
 of the God whose I am, whom also I serve, 24 saying, Fear 
 not, Paul; thou must stand before Caesar: and lo, God hath 
 granted thee all them that sail with thee. 25 Wherefore, 
 sirs, be of good cheer: for I believe God, that it shall be 
 even so as it hath been spoken imto me. 26 But we must be 
 cast upon a certain island. 
 
 27 But when the fourteenth night was come, as we were 
 driven to and fro in the sea of Adria, about midnight the 
 sailors surmised that they were drawing near to some country: 
 
 28 and they sounded, and foimd twenty fathoms; and after a 
 little space, they soimded again, and found fifteen fathoms. 
 
 29 And fearing lest haply we should be cast ashore on rocky 
 ground, they let go four anchors from the stem, and wished 
 
168 EXTENSION OF CHURCH Acts 27 : 30-44 
 
 for the day. 30 And as the sailors were seeking to flee out 
 of the ship, and had lowered the boat into the sea, under 
 color as though they would lay out anchors from the f oreship, 
 31 Paul said to the centurion and to the soldiers. Except these 
 abide in tiie ship, ye cannot be saved. 32 Then the soldiers 
 cut away the ropes of the boat, and let her fall off. 33 And 
 while the day was coming on, Paul besought them all to 
 take some food, saying, This day is the fourteenth day that 
 ye wait and continue fasting, having taken nothing. 34 
 Wherefore I beseech you to take some food: for this is for 
 your safety: for there shall not a hair perish from the head 
 of any of you. 35 And when he had said this, and had 
 taken bread, he gave thanks to God in the presence of all; 
 and he brake it, and began to eat. 36 Then were they all 
 of good cheer, and themselves also took food. 37 And we 
 were in all in the ship two hundred threescore and sixteen 
 souls. 38 And when they had eaten enough, they lightened 
 the ship, throwing out the wheat into the sea. 39 And when 
 it was day, they knew not the land: but they perceived a 
 certain bay with a beach, and they took coimsel whether they 
 could drive the ship upon it. 40 And casting off the anchors, 
 they left them in the sea, at the same time loosing the bands 
 of the rudders; and hoisting up the foresail to the wind, 
 they made for the beach. 41 But lighting upon a place where 
 two seas met, they ran the vessel agroimd; and the f oreship 
 struck and remained unmovable, but the stem began to 
 break up by the violence of the waves, 42 And the soldiers* 
 counsel was to kill the prisoners, lest any of them should 
 swim out, and escape. 43 But the centurion, desiring to 
 save Paul, stayed them from their purpose ; and commanded 
 that they who could swim should cast themselves overboard, 
 and get first to the land; 44 and the rest, some on planks, 
 and some on other things from the ship. And so it came to 
 pass, that they all escaped safe to the land. 
 
 No story of the sea is more fascinating, none is more 
 widely known, than the record of the shipwreck suffered 
 by Paul and his companions on their journey to Rome. 
 One of these companions was Luke, the author of The Acts, 
 and it is easy to understand why he writes with such 
 graphic minuteness of detail; he is describing the most 
 thrilling and perilous adventure of his life, and further he 
 is depicting scenes in which the central figure is that of his 
 great hero, Paul. However, Luke is a historian of the first . 
 
Acts 27 : 30-44 WITNESS UNTO CHURCH 169 
 
 rank ; in every other section of his narrative he has shown 
 a careful selection of material, a subordination of detail, a 
 continual emphasis upon the main purpose of his treatise; 
 is he here allowing personal experiences or the admiration 
 of a friend to mar the symmetry of his work, and this at its 
 very climax? Of course, this shipwreck was a part of the 
 history he is writing, but there must have been something 
 more than the dramatic character of the event to make 
 Luke feel that he should describe it at such length. What 
 then has been his purpose in these closing chapters of 
 The Acts? Has it not been to show how the gospel was re- 
 jected by the Jews, and how the future center of its procla- 
 mation was not to be Jerusalem but Rome? How, then, 
 could these facts be impressed on the reader more artisti- 
 cally than by an absorbing story told at great length and 
 separating the experiences of the apostle in the province 
 of Judea from those which were his in the capital city of 
 the empire? 
 
 Whatever the special purpose of the author, the story 
 contains a new revelation of the striking personality of 
 Paul, and prepares the reader for his great Epistles which 
 follow. Then, too, there appear on the very surface of the 
 narrative lessons of practical importance both for Christian 
 life and service. 
 
 The story pictures Paul's being sent to Rome as a pris- 
 oner. There is much to lessen the distress of this cruel ex- 
 perience : He goes as an innocent man in whom the governor 
 who sends him can find no fault; Rome long has been the 
 goal of his ambition; he has been assured that the journey 
 is in fulfillment of a divine purpose; he is allowed the help 
 of two comrades, one of them a ''beloved physician"; 
 he enjoys the confidence, even the affection, of the Roman 
 officer who has in charge the company of prisoners with 
 whom he is to travel. This soldier, like Cornelius, and like 
 the two other centurions described in the New Testament, 
 seems to have been a man of high character, who was at 
 once attracted by the personality of Paul and who finally 
 endangers his life to save the life of the apostle. The very 
 first day after putting to sea the vessel touches at Sidon, 
 and there Luke says, the centurion "treated Paul kindly, 
 
170 EXTENSION OF CHURCH Acts 27 : 30-44 
 
 and gave him leave to go unto his friends and refresh 
 himself." 
 
 Following the usual trade route northward and westward 
 they reach Myra on the coast of Lycia, and there change 
 vessels, embarking on a ship from Alexandria which is 
 bound for Italy. They sail to the island of Crete and stop 
 at a place called Fair Havens, where Paul advises them to 
 winter; his advice however is overruled and a harbor is 
 sought farther west. Hardly has the ill-fated ship put to 
 sea, when she is caught by a fierce gale; with difficulty 
 the lifeboat is drawn aboard, the ship is strengthened by 
 cables, and then allowed to drive before the wind. The 
 following day the storm increases and it seems necessary 
 to cast overboard the freight and all unnecessary tackle. 
 Then for fourteen days and nights, with all bearings lost, 
 without sight of sun or stars, the voyagers are at the mercy 
 of the tempest until all hope is abandoned. Then Paul 
 appears as the great heroic figure whose dauntless courage 
 gives new heart to his companions; he rebukes them for 
 disregarding his advice, but assures them that the God he 
 serves has sent a message declaring that they are all to be 
 saved but that they will be wrecked on a certain island. 
 
 For intelligent men, however, the assurance of a divine 
 purpose and promise never lessens the need for human ac- 
 tion and effort. Paul is alert, and practically assumes com- 
 mand of the ship. As in the night the soundings show that 
 they are being driven toward a strange coast, and as the 
 sailors try to escape with the boat, Paul declares that the 
 sailors must remain on board or all will be lost. Anchors 
 have been thrown from the stern of the ship and all on 
 board are longing for day. Again Paul speaks words of 
 hope and urges all to break their long fast; he sets the 
 example, but first, before them all, he returns thanks to 
 God for the food and then encourages them to eat. The 
 refreshment is needed, for at daybreak as they seek to 
 thrust the ship into a sheltering bay, she is caught by the 
 waves, driven upon the beach, and soon broken in pieces; 
 but, as Paul promised, by swimming, or by clinging to 
 broken pieces of the wreck, every one of the ship's company 
 is rescued. 
 
Acts 28 : 1-10 WITNESS UNTO CHURCH 171 
 
 How often followers of Christ have had the experience 
 of Paul, and in time of storm and peril have been assured 
 of the presence and power and protection of their Lord; 
 how often, too, has their faith made them appear heroic 
 figures towering above all their comrades both in courage 
 and in promptness of action, as they have testified by word 
 and deed to the goodness of their Lord! How often, too, 
 when the cause of Christ has been imperiled, has it been 
 found that through all storms and tempests a divine hand 
 is still in control, and that there is being achieved the 
 divine purpose of bringing the gospel into all the world 
 and to every creature. 
 
 h. The Stay at Melita. Ch. 28 : 1-10 
 
 1 And when we were escaped, then we knew that the island 
 was called Melita. 2 And the barbarians showed us no 
 common kindness: for they kindled a fire, and received us 
 all, because of the present rain, and because of the cold. 
 3 But when Paul had gathered a bundle of sticks and laid 
 them on the fire, a viper came out by reason of the heat, and 
 fastened on his hand. 4 And when the barbarians saw the 
 venomous creature hanging from his hand, they said one to 
 another. No doubt this man is a murderer, whom, thou^ he 
 hath escaped from the sea, yet Justice hath not suffered to 
 live. 5 Howbeit he shook off the creature into the fire, and 
 took no harm. 6 But they expected that he would have 
 swollen, or fallen doAvn dead suddenly: but when they were 
 long in expectation and beheld nothing amiss come to him, 
 they changed their minds, and said that he was a god. 
 
 7 Now in the neighborhood of that place were lands 
 belonging to the chief man of the island, named Publius; 
 who received us, and entertained us three days courteously. 
 8 And it was so, that the father of Publius lay sick of fever 
 and dysentery: unto whom Paul entered in, and prayed, 
 and laying his hands on hun healed him. 9 And when this 
 was done, the rest also that had diseases in the island came, 
 and were cured: 10 who also honored us with many honors; 
 and when we sailed, they put on board such things as we 
 needed. 
 
 The Jewish chief priests and the. Roman governors in 
 Judea form a pitiful contrast to the "barbarians" of 
 
172 EXTENSION OF CHURCH Acts 28 : 1-10 
 
 Melita and "the chief man of the island." The former 
 were plotting against Paul's life and imprisoning him as a 
 felon; the latter showed him "no common kindness" and 
 came to regard him as a god. The hospitality shown by 
 these islanders to the shipwrecked company forms a very 
 beautiful picture. On the winter morning, in a chilling 
 rain, running to the beach, they drag from the breakers the 
 weary, terrified survivors of the wreck; they build for 
 them a fire and seek to do all in their power to relieve dis- 
 comfort and distress. The gospel, rejected by the Jews, is 
 being carried to the heathen; and these natives of Melita 
 are not the last to show that human sympathy is universal, 
 or the last to offer kindness to the missionary of the cross. 
 
 An incident now occurs which deeply impresses "the 
 barbarians." Paul is of course helping with the fire; he 
 is throwing on a bundle of sticks which he has gathered, 
 when suddenly a viper, driven from the fire by the heat, 
 fastens itself on his hand. The natives know well that the 
 bite is deadly ; they at once conclude that Paul must be a 
 murderer, who, escaping from the sea, is now overtaken by 
 divine justice. Surely the heathen have consciences which 
 accuse them and which teach them that wrong will be 
 punished and that the soul that sins must die; what they 
 lack is not so much the sense of sin, as the knowledge of 
 how they can be saved. But when these natives see that 
 Paul suffers no harm from the poisonous bite, which they 
 have supposed fatal, they change their minds and say that 
 he is "a god." 
 
 This experience must have been of secret comfort to the 
 apostle ; he must have recalled the promise of Christ that 
 when his messengers should begin their work of preaching 
 the gospel to every creature he would be with them, and, 
 among other "signs," they should "take up serpents" and 
 be unharmed. For some men the bite of a viper, as truly 
 as the visit of an angel, is an occasion for rejoicing in the 
 presence and protection of the Lord. 
 
 Such an extraordinary visitor as Paul is speedily brought 
 to the home of "the chief man of the island, named 
 Publius" and there with his friends he is courteously enter- 
 tained for three days. The father of Publius is seriously 
 
Acts 28 : 11-20 WITNESS UNTO CHURCH 173 
 
 ill, but as Paul prays he is instantly healed; the news 
 spreads among the natives and we are told that "the rest 
 also that had diseases in the island came, and were cured." 
 The Church no longer needs to depend upon miracles, 
 but bodily healing at the hands of missionaries is still effec- 
 tive in opening the way for the gospel message. That Paul 
 proclaimed the gospel to these men of Melita there can be 
 no doubt; Luke, however, makes no mention of the fact, 
 he only intimates that as Paul had been the chief instru- 
 ment in saving the lives of the great company on the 
 wrecked ship, so it was due to the favor he won from the 
 natives that this same company was hospitably enter- 
 tained for three months and finally left the island "honored 
 . . , with many honors," and with such things as they 
 needed for their remaining journey to Rome. 
 
 c. PauVs Reception in Rome. Ch. 28 : 11-31 
 
 1 1 And after three months we set sail in a ship of Alexandria 
 which had wintered in the island, whose sign was The Twin 
 Brothers. 12 And touching at Syracuse, we tarried there 
 three days. 13 And from thence we made a circuit, and 
 arrived at Rhegiimi : and after one day a south wind sprang up, 
 and on the second day we came to Puteoli ; 14 where we f oimd 
 brethren, and were entreated to tarry with them seven days: 
 and so we came to Rome. 15 And from thence the brethren, 
 when they heard of us, came to meet us as far as The Market 
 of Appius and The Three Taverns; whom when Paul saw, 
 he thanked God, and took courage. 
 
 16 And when we entered into Rome, Paul was suffered to 
 abide by himself with the soldier that guarded him. 
 
 17 And it came to pass, that after three days he called 
 together those that were the chief of the Jews: and when 
 they were come together, he said unto them, I, brethren, 
 though I had done nothing against the people, or the customs 
 of our fathers, yet was delivered prisoner from Jerusalem 
 into the hands of the Romans: 18 who, when they had ex- 
 amined me, desired to set me at liberty, because there was no 
 cause of death in me. 19 But when the Jews spake against 
 it, I was constrained to appeal unto Caesar; not that I had 
 aught whereof to accuse my nation. 20 For this cause 
 therefore did I entreat you to see and to speak with me: for 
 because of the hope of Israel I am bound with this chain. 
 
174 EXTENSION OF CHURCH Acts 28 : 21-31 
 
 21 And they said unto him, We neither received letters from 
 Judaea concerning thee, nor did any of the brethren come 
 hither and report or speak any harm of thee. 22 But we 
 desire to hear of thee what thou thinkest: for as concerning 
 this sect, it is known to us that everywhere it is spoken 
 against. 
 
 23 And when they had appointed him a day, they came to 
 him into his lodging in great number; to whom he expounded 
 the matter, testifying the kingdom of God, and persuading 
 them concerning Jesus, both from the law of Moses and from 
 the prophets, from morning till evening. 24 And some 
 believed the things which were spoken, and some disbelieved. 
 
 25 And when they agreed not among themselves, they 
 departed after that Paul had spoken one word. Well spake 
 the Holy Spirit through Isaiah the prophet unto your fathers, 
 
 26 sajring, 
 
 Go thou unto this people, and say, 
 
 By hearing ye shall hear, and shall in no wise understand ; 
 
 And seeing ye shall see, and shall in no wise perceive: 
 
 27 For this people's heart is waxed gross. 
 And their ears are dull of hearing, 
 And their eyes they have closed; 
 
 Lest haply tiiey should perceive with their eyes, 
 
 And hear with their ears. 
 
 And imderstand with their heart, 
 
 And should turn again. 
 
 And I should heal them. 
 
 28 Be it known therefore unto you, that this salvation of 
 God is sent imto the Gentiles: they will also hear. 
 
 30 And he abode two whole years in his own hired dwelling, 
 and received all that went in imto him, 31 preaching the 
 kingdom of God, and teaching the things concerning the 
 Lord Jesus Christ with all boldness, none forbidding hun. 
 
 The last stage of the journey to Rome is briefly narrated ; 
 the historian is now concerned with the reception given to 
 Paul in the imperial city, first by the church, secondly by 
 the Roman officials, and thirdly by the Jews. 
 
 After a prosperous voyage northward from Melita, 
 touching at Syracuse and Rheglum, Paul and his party 
 landed at Puteoli, some one hundred and fifty miles from 
 Rome; the cordial greeting of the Christians whom they 
 found there made them feel that their journey was already 
 ended. The news of Paul's arrival was carried to the city, 
 
Acts 28 : 21-31 WITNESS UNTO CHURCH 175 
 
 and as he approached he found delegations from the church 
 coming out to meet him, first at the Market of Appius, 
 and then at the Three Taverns, distant respectively forty- 
 three and thirty-three miles from Rome. When Paul 
 saw these brethren his heart was full of joy; "he thanked 
 God, and took courage"; he knew now that the desire of 
 his heart, the object of his prayers, was to be realized, and 
 that in Rome he was to receive and to give that spiritual 
 help of which he had written three years before in his great 
 Epistle addressed to these same beloved brethren. 
 
 Paul's treatment by the Roman officials was all that 
 could have been desired. The letter from Porcius Festus 
 could have charged Paul with no crime; the report of the 
 centurion Julius must have disposed the authorities to 
 regard Paul with favor, and as the story closes, he is 
 pictured as abiding by himself "in his own hired dwell- 
 ing," receiving "all that went in unto him, preaching . . . 
 and teaching . . . none forbidding him." 
 
 The main interest of the story, however, turns upon the 
 reception given to Paul by the Jews. Almost immediately 
 upon his arrival a conference is held with their chief repre- 
 sentatives. It is most satisfactory and promising. Paul 
 tells them of the unjust treatment he has received, but 
 assures them that he has no thought of bringing charges 
 against his nation, for he is a loyal Jew and is held as a 
 prisoner only because of his devotion to the hope which 
 centers in the Messiah, which is the hope of all Israel. The 
 Jews reply that no evil report concerning Paul has reached 
 them, and that they are eager to hear what he has to say 
 concerning the sect to which he belongs and which is 
 everywhere spoken against. On an appointed day Paul 
 speaks at great length, presenting the full gospel message, 
 and proving from the Scriptures the truths concerning the 
 death and resurrection and coming Kingdom of Christ. 
 It is a time of solemn decision. Some accept, but as a mass 
 the Jews reject the message. Then Paul announces the 
 doom of the nation ; even as in the days of Isaiah, a judicial 
 blindness is visited upon Israel "until the fulness of the 
 Gentiles be come in." Some Jews will be saved, but the 
 nation is rejected. "Be it known therefore unto you," 
 
176 EXTENSION OF CHURCH Acts 28 : 21-31 
 
 declares the apostle, "that this salvation of God is sent 
 unto the Gentiles: they will also hear." Thus at the 
 imperial center of the Gentile world the representative 
 Jews are refusing the gospel as they have refused it in 
 Jerusalem, and wherever Paul has preached. The doom 
 of the nation is sealed ; the sentence is pronounced by the 
 apostle; the only hope is in a future national repentance 
 and acceptance of Jesus of Nazareth as the Messiah and 
 King. 
 
 The story of The Acts closes with apparent abruptness. 
 What became of Paul? Was he released from imprison- 
 ment? To what further labors was he called? What was 
 the end of his career? These questions are natural. We 
 are to remember, however, that we have not been reading a 
 life of the apostle. The Acts is a history, which tells us 
 how the Church of Christ was founded, how it was broad- 
 ened from a Jewish sect to a universal brotherhood, and 
 how it was enlarged by establishing radiating centers 
 throughout the empire, beginning in Jerusalem and extend- 
 ing to Rome. When the great apostle has reached the 
 imperial city, when surrounded by a group of devoted 
 Christians he is seen "teaching the things concerning the 
 Lord Jesus Christ . . . none forbidding him," the story 
 is properly ended; and it has been so narrated that the 
 reader feels a true interest in the Church and a deep desire 
 to hasten the preaching of the gospel in all the world and 
 to every creature. 
 
Date Due 
 
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