"Granny's Chapters" Part 20

The next event recorded in the Book of Acts, is the wonderful conversion of Saul, who was suddenly, by the mercy of the Lord, changed from being an enemy to all the followers of Jesus, into a true believer, and an active and zealous preacher of the truth as it is in Jesus.

We have already heard of Saul as a persecutor, making havoc of the Church at Jerusalem, after the death of Stephen. We now learn from the Book of Acts, that, "breathing out threatenings and slaughter against the disciples of the Lord," he "went unto the High Priest, and desired of him letters to Damascus to the synagogues," giving him authority "that if he found any of this way," any believers in Jesus, "whether they were men or women, he might bring them bound unto Jerusalem." The High Priest was no doubt too glad to give this power to one who would execute it zealously; and Saul set out on his journey, which turned out very differently from what he expected and intended.

For when "he came near Damascus, suddenly there s.h.i.+ned round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?" Saul's answer to this question, shows that he was even now convinced that the voice was none other than the voice of G.o.d; for he said, "Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecutest: it is hard for thee to kick against the p.r.i.c.ks." This seems to have been a Jewish expression, meaning that it was useless for any persons to resist an authority and power, which they could have no hope of overcoming, for that they would only hurt and injure themselves; just as any person kicking against thorns, would tear and injure himself, instead of harming the thorns. Saul's heart was indeed touched and changed by the Holy Spirit, and willing to obey the commands of Him whose followers he had so cruelly persecuted; "he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do." "And Saul arose from the earth; and when his eyes were opened, he saw no man": the excessive brightness of the vision he had seen, had deprived him of his sight, and he arose from the earth blind and helpless. "And the men which journeyed with him stood speechless, hearing a voice, but seeing no man." They had heard and seen something of what Saul had done; enough to make them unable to speak from astonishment and awe: they had heard a voice, but did not understand the words spoken, and seeing no man, they were perplexed as to whence the voice came. Now, however, seeing their master was blind, "they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink." We can well imagine how Saul pa.s.sed these three days in meditation and earnest prayer to the Lord, who had so mercifully called him to be a true believer. His continued blindness did not shake his faith, or lessen his love; on the contrary, they increased more and more; and soon he had his reward, for the Lord showed him in a vision that his sight should be restored to him. There was residing in Damascus at this time a certain disciple, one of the believers in Jesus, "named Ananias: and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord,"--which meant, Here I am, ready to obey Thee, and do whatever Thou shalt bid me do.

"And the Lord said unto him, Arise and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight." This direction rather startled Ananias, who well knew Saul of Tarsus to be the bitter enemy of Jesus Christ, and of all who believed in Him: therefore, "Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority from the Chief Priests to bind all that call upon thy name." But the Lord forbade Ananias to make any further objections, since it was his duty simply to believe and obey; and He said unto him, "Go thy way," do as I command thee. At the same time, the Lord in His mercy encouraged Ananias, by making known His purpose concerning Saul; saying, "for he is a chosen vessel unto me (that is, a messenger), to bear my name," or to bear witness of the things belonging unto G.o.d, "before the Gentiles, and kings, and the Children of Israel: for I will shew him how great things he must suffer for my name's sake."

Ananias hesitated no longer, but went to the house pointed out to him, "and putting his hands on him, said, Brother Saul, receive thy sight: and he received sight forthwith, and arose, and was baptized." After this, Saul at once joined the Church, or company of believers at Damascus, and "straightway he preached Christ in the synagogues, that he is the Son of G.o.d." All that heard him preach were greatly amazed, knowing with what a very different purpose Saul had come to Damascus.

From other parts of Scripture we learn, that Saul did not at this time stay long in Damascus, but went away into Arabia, where he stayed quietly for three years; no doubt studying the Scriptures, and preparing for the great work he was to do amongst the Gentiles. After that, he returned to Damascus, about Anno Domini 38; that is, thirty-eight years from the year in which Jesus Christ was born.

Chapter VII.--SAUL JOINS THE CHURCH AT JERUSALEM.

Syria, of which Damascus was the capital, had become a Roman province about sixty-three years before the birth of Christ. Whilst Saul was in Arabia, Aretas, the king of that country, went into the land of Judaea, to fight against Herod Antipas, who had married the daughter of Aretas, and then treated her very ill. Herod was defeated in a battle, and then he applied for help to the Emperor Tiberius, as supreme ruler of Judaea. Tiberius commanded his general Vitellius to chastise Aretas for his attack upon Herod, and bring him to Rome, alive or dead. Whilst Vitellius was at Jerusalem preparing to execute this order, Tiberius died; and Vitellius marched his army into winter quarters. Aretas took advantage of this, and attacked the city of Damascus, which he took, and kept possession of for some time. Saul, as has been said, returned to Damascus whilst Aretas still held possession of it. By his preaching, he confounded the Jews which were at Damascus; for strengthened more and more by the Holy Spirit, he spake of Jesus of Nazareth, "proving that this is very Christ." Not knowing how to answer him, and fearing the effect of such preaching, the Jews, after many days were fulfilled, "took counsel to kill him."

From another part of Scripture we learn, that the governor set over the city of Damascus by Aretas, took part with the Jews, and caused the gates to be watched night and day, to kill Saul, should he attempt to leave the city, before the Jews had accomplished their purpose. But all these plots were, by the mercy of G.o.d, made known in some way to Saul. The disciples of course knew that the Lord could work a miracle, to save one who was chosen to be a preacher of the Gospel; but they also knew that it is the duty of man in all cases, to take proper means for his own safety: and trusting that the Lord would bless their efforts, "they took him by night, and let him down by the wall in a basket." Saul being thus outside the walls, without pa.s.sing through the gates, journeyed on to Jerusalem.

At that time, people living in one city, knew very little of what was going on in others at a distance; and the war between Herod and Aretas, would naturally have cut off even the usual communication between Jerusalem and Damascus. If the Chief Priests and other members of the Sanhedrim, had heard any rumour of Saul's wonderful conversion, they would of course try to keep such a matter secret. These things account for the fact, that the Apostles in Jerusalem had never heard of the change that had taken place in Saul, whom they remembered as consenting to the death of Stephen, and then going to Damascus to persecute the believers. Three years had now pa.s.sed since that time, and the Apostles probably thought that during that period, Saul had been actively employed in trying to prevent the spreading of the Gospel.

"And when Saul was come to Jerusalem, he a.s.sayed (or attempted) to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple." Barnabas, however, in some way had become acquainted with the circ.u.mstances concerning Saul: he therefore "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 he had preached boldly at Damascus in the name of Jesus." This was sufficient; on the testimony of Barnabas, the Apostles gladly received Saul as a fellow labourer, and from that time "he was with them coming in and going out at Jerusalem. And he spake boldly in the name of the Lord Jesus," especially endeavouring to convince the Grecians, or foreign Jews. But instead of listening to Saul, "they went about to slay him"; which, when the "brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus," his native place in Cilicia. The removal of Saul at this time, seems to have had a good effect; for we read, "then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied."

Leaving the history of Saul for awhile, the Book of Acts gives us some account of Peter's labours: he went from place to place, spreading the knowledge of the Gospel everywhere. At Lydda, a very large village not far from Joppa, "he found a certain man named aeneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, aeneas, Jesus Christ maketh thee whole: arise, and make thy bed.

And he arose immediately," the palsy leaving him and his strength returning, as Peter spake these words.

The news of what had happened at Lydda soon reached Joppa; and the disciples who dwelt there, sent unto Peter, desiring that he would not delay to come to them. The cause of their sending for the Apostle, was the death of a certain disciple, a woman "named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did": her kindness and charity had made her to be loved by all, and her death therefore caused great grief to those who had benefited by her kindness. Peter obeyed the summons of the messengers; he "arose and went with them. When he was come" to Joppa, "they brought him into the upper chamber," where they had laid the body: "and all the widows stood by, weeping, and shewing the coats and garments which Dorcas made, while she was with them." But Peter put them all out of the chamber, and then "kneeled down, and prayed."

After this, turning to the body, he said, "Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. And it was known throughout all Joppa; and many believed in the Lord," in Whose name, and by Whose power, Peter had worked this great miracle.

It has been said of this Tabitha, that "by interpretation her name was Dorcas." This good woman was a _Grecian_, or foreign Jewess, and as such, her name was Tabitha, which means an "antelope"--a very graceful animal of the deer kind, having very beautiful eyes. It was a common practice amongst the Arabs, and other nations of Asia, to give to female children the names of such animals as were particularly admired. The Jews, instead of calling Tabitha by what was _to them a foreign_ name, called her Dorcas; because that word, in their language, meant antelope. Therefore, Dorcas was the Jewish interpretation of Tabitha.

Peter did not leave Joppa again immediately after the restoration of Dorcas; on the contrary, "he tarried many days in Joppa, with one Simon a tanner."

The Gospel had by this time been preached freely to the Jews in Jerusalem, and throughout Judaea, Samaria, and Galilee; and the time was now come for it to be preached to the Gentiles also. Peter was accordingly chosen by G.o.d to begin this work, about A.D. 40. We are told, "There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared G.o.d with all his house, which gave much alms to the people, and prayed to G.o.d alway." The Italian band, was a company of a thousand Roman soldiers, acting probably as a guard to the Roman governor of Judaea, whose usual residence was at Caesarea, a city of great importance.

Cornelius was one of the centurions, or captains, of the Italian band: he was a Gentile, who had already given up idolatry, and become a sincere wors.h.i.+pper of the G.o.d of Israel: but as he had not observed all the forms and ceremonies required by the Law, the Jews did not look upon him as one of themselves. Such persons were called "Proselytes of the Gate"; and although they were allowed to dwell among the Jews, they were looked upon as unclean.

Cornelius had brought all his household to wors.h.i.+p the One True G.o.d: he was constant in prayer; and he showed his love for G.o.d, by charity to man for His sake.

Such a devout man was well pleasing to the Lord, Who now called him to a "knowledge of the truth as it is in Jesus." Cornelius being engaged in prayer about the ninth hour of the day, one of the times especially appointed for prayer in the temple, saw in a vision an angel of G.o.d, who told him that by his prayers and his alms (signs of faith and obedience), he had found favour with G.o.d. The angel then bade him send to Joppa for Simon Peter, saying also, "he shall tell thee what thou oughtest to do." We may be sure that Cornelius received this divine message with joy and thankfulness, and he immediately sent "two of his household servants, and a devout soldier of them that waited on him continually"--men upon whom he could thoroughly depend, to Joppa, to fetch Peter. On the morrow, as these messengers drew near to Joppa, the Lord, by means of a vision, prepared Peter to receive them. About the sixth hour Peter went up upon the house-top to pray, where he would be quiet and undisturbed. "And he became very hungry, and would have eaten: but while they made ready, he fell into a trance," or kind of fainting fit. In this state he had a vision; and "saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet, knit (or fastened together) at the four corners, and let down to the earth." In this vessel, which is compared to a large sheet, were "all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air"--many of these creatures being unclean, according to the Jewish Law. "And there came a voice to him, Rise, Peter; kill and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What G.o.d hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven." Although Peter was a true follower of Jesus Christ, he had not yet got over his Jewish prejudices; but like the rest of his countrymen, looked upon the Gentiles as unclean, and thought that it was as great a sin for a Jew to keep company with a Gentile, as it would be for him to eat any of the unclean animals, which the Lord forbade him to touch. The vision now sent to Peter, plainly showed him that Jesus did not wish his followers to observe any longer the ceremonial Law; and above all, that in preaching the Gospel, no distinction was to be made between Jew and Gentile. No man was to be looked upon as unclean, since it was the Will of G.o.d that _all_ should come to the knowledge of the truth, and be joined together in one body, the Church.

This vision greatly astonished Peter, and perplexed him: but while he "doubted in himself what this vision which he had seen should mean,"

the whole matter was made plain to him. By this time "the men which were sent from Cornelius" had reached Joppa, and having made inquiry for the house of Simon the tanner, they now "stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there:" and "while Peter thought on the vision," trying to discover what it might mean, "the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down," to hear wherefore they are come, and "go with them," as they will ask thee, "doubting nothing"--having no doubts or fears upon the subject, but feeling sure that you are doing right by going with them,--"for I have sent them."

Chapter VIII.--PETER AND CORNELIUS.

Having received the direct commands of G.o.d by the Holy Spirit, "Peter"

at once "went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom you seek; what is the cause wherefore ye are come? And they said, Cornelius the centurion, a just man, and one that feareth G.o.d, and of good report among all the nation of the Jews, was warned from G.o.d by an holy angel to send for thee into his house, and to hear words of thee. Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. And the morrow after they entered into Caesarea." Cornelius, knowing at about what time his messengers might be expected back, had called his friends together to receive Peter, whom he was anxiously expecting to come with his servants. "And Cornelius waited for them, and had called together his kinsmen and near friends. And as Peter was coming in, Cornelius met him, and fell down at his feet, and wors.h.i.+pped him." Thus did the centurion show his joy and grat.i.tude after the manner of the Gentiles, who often did pay to their fellow creatures that degree of reverence and wors.h.i.+p due to G.o.d alone; and Cornelius, looking upon Peter as the especial servant of G.o.d sent to him by the interposition of an angel, might naturally on his appearance fall into this error. Peter, however, at once checked such an expression of the centurion's feeling; teaching him, that the wors.h.i.+p due to G.o.d must never be given to any man under any circ.u.mstances; so, when Cornelius fell at his feet, "Peter took him up, saving, Stand up; I myself also am a man. And as he talked with him, he went in, and found many that were come together. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation; but G.o.d hath shewed me that I should not call any man common or unclean. Therefore came I to you without gainsaying, as soon as I was sent for." Having thus given an account of himself, Peter very naturally added, "I ask therefore for what intent ye have sent for me?" Cornelius at once gave to Peter an account of the vision that had been vouchsafed to him, and in consequence of which he had sent for him; and added, "and thou hast well done that thou art come. Now therefore are we all here present before G.o.d, to hear all things that are commanded thee of G.o.d."

Peter, as a Jew, had been brought up to believe that the favour of G.o.d was confined to the descendants of Abraham; but he now openly expresses his conviction, that no such line of separation existed, saying, "Of a truth I perceive that G.o.d is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him:" a doctrine very displeasing to the unbelieving Jews, but most comforting to the Gentiles, who were no longer shut out from the favour of G.o.d, now that all distinction between Jew and Gentile was done away with by the preaching of the Gospel. Peter then spake to Cornelius and his friends of Jesus; of His Life, Death, Resurrection, and of the commandment which He had given to His Apostles "to preach unto the people, and to testify that it is he which was ordained of G.o.d to be the Judge of quick and dead;" and Peter ended his discourse by repeating the great Gospel truth, "that through faith in Jesus all may receive remission or pardon of their sins."

Even while Peter was speaking, the Lord gave a signal proof that there was indeed, in His sight, no difference between Jew and Gentile, amongst those who believed the Gospel, and became followers of Jesus; for "the Holy Ghost fell on all them which heard the word," that is, the Gospel as now preached by Peter; and the Spirit enabled "them to speak with tongues," that is, to speak foreign languages, as in the case of the Apostles on the Day of Pentecost: for this instance of mercy they did magnify and praise the Lord.

"And they of the circ.u.mcision," the Jews who had become believers, and had now accompanied Peter from Joppa to Caesarea, "were astonished, because that on the Gentiles also was poured out the Holy Ghost," in this plain and unmistakeable manner.

"Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" Peter justly felt, that these Gentiles, who had so evidently been made partakers of "the inward and spiritual grace of Baptism," might be safely allowed to receive "the outward visible sign." "And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days" at Caesarea, that he might yet further instruct them in the doctrines of the Gospel.

Peter no doubt complied with this request, and we may be sure that he dwelt on the necessity of holiness in all the followers of Jesus, and exhorted his hearers to constant and earnest prayer to Him, from Whom come all good gifts, and without Whose help man can do no good thing.

"The Apostles and brethren that were in Judaea, heard that the Gentiles had also received the word of G.o.d," without at the same time hearing under what circ.u.mstances Peter had gone amongst them to preach it.

"And when Peter was come up to Jerusalem, they that were of the circ.u.mcision,"--that is, those Jews who, although they had become disciples, still thought that the Law of Moses was to be obeyed in all its ceremonies, and that the Gospel should be preached to Jews only,--blamed, or "contended with Peter, saying, Thou wentest in to men uncirc.u.mcised, and didst eat with them." Peter, instead of being angry, that he, one of the Apostles appointed by Christ, should be thus called to account by those whose duty it was to learn of him, quietly "rehea.r.s.ed (or repeated) the matter from the beginning, and expounded it by order unto them," beginning with his own vision at Joppa, and ending with the baptism of Cornelius and his friends, in consequence of the pouring out of the Holy Ghost upon them; saying, in regard to this subject, "Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then as G.o.d gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I, that I could withstand G.o.d?"

"When they heard these things, they held their peace," ceased to blame Peter, seeing that he had only done as G.o.d directed him: and being now convinced that it was indeed the Will of the Lord that the Gospel should be preached to all nations, they "glorified G.o.d, saying, Then hath G.o.d also to the Gentiles granted repentance unto life."

All who believe in Jesus Christ themselves, will always rejoice when others are brought to do so too: Christians will ever show their love for Jesus, by doing all in their power to bring others to know and love Him: and whatever else we may be able to do, let us always remember to pray for them, and to ask G.o.d to let "His knowledge cover the earth as the waters cover the sea."

One thing more we should remark, as it teaches us a useful lesson in our dealings with our fellow creatures; and that is, how often disputes and quarrels would be avoided, if we followed Peter's example; and, instead of being angry when we are unjustly blamed, were to take it patiently, and then quietly explain all the circ.u.mstances which have caused the misunderstanding. But instead of that, amongst us, whether children or grown-up people, if one makes a false accusation, or casts undeserved blame upon another, that other too often feels provoked and angry, and answers sharply; one sharp cross answer leads to others; and so on, until there is a regular quarrel, whereby both parties sin against G.o.d: and all this might have been prevented by a few quiet gentle words of explanation. Let us remember, "that a soft answer turneth away wrath," and that the "beginning of strife is as when one letteth out water,"--we cannot tell where it will stop.

The Lord bids us live peaceably with all men: let us try to do so, striving never to provoke others, nor to be provoked by them.

We have seen that, after Stephen's death, most of the disciples left Jerusalem, and "they which were scattered abroad upon the persecution that arose about Stephen, travelled as far as the country of Phenice," or Ph[oe]nicia, to the N.W. of Judaea, and to the isle of Cyprus, and to the town of Antioch in Syria, which lay about twelve miles from the sea, having the river Orontes running through it. To all these distant parts the disciples travelled, "preaching the word to none but unto the Jews only," who happened to be in those different places. "And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians," the Jews born in foreign lands, preaching the Lord Jesus. The people of Cyprus, and of Cyrene on the coast of Africa, spake the Greek language; and therefore, could make themselves understood by the Grecians, who knew nothing of Hebrew, the language in which the other disciples preached.

"And the hand of the Lord was with" all them that preached; and "a great number believed, and turned unto the Lord."

"Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch," to ascertain the truth of what the Apostles had heard, and to confirm the faith of those who had turned to the Lord.

Barnabas was now numbered with the Apostles, and exercised like authority; "for he was a good man, and full of the Holy Ghost and of faith." When he came to Antioch, and had seen how by the grace of G.o.d so many were truly converted, he "exhorted them all, that with purpose of heart they would cleave unto the Lord": that is, that they would continue steadfast in the faith, and determine to devote themselves entirely, body and soul, heart and mind, to the service of the Lord.

The preaching of such a man could not fail to have its effect; for he was full of the Holy Ghost; and so we read that "much people was added unto the Lord."

Chapter IX.--PETER DELIVERED FROM PRISON.

Barnabas, finding that there was plenty of work to be done at Antioch, "departed to Tarsus, for to seek Saul," that he might come and help him. "And when he had found him, he brought him unto Antioch. And it came to pa.s.s that a whole year they a.s.sembled themselves with the church" (that is, joined in the a.s.semblies of the believers), "and taught much people,"--converting, we may be sure, Gentiles as well as Jews. Scripture tells us here, "And the disciples were called Christians first in Antioch." Some people have thought that this name, in which we glory, was given to the disciples by their enemies, in scorn of them as followers of Christ; but it is far more likely that it was given them by Saul and Barnabas, under the direction of the Holy Spirit.

Up to this time, the Jewish converts were called amongst themselves "disciples," "believers," "saints"; and all together, "the Church."

Their enemies called them "Nazarenes," "Galileans," or the "men of this way." Now that there were so many of them, it was quite necessary that they should be distinguished by some peculiar name; and what name could be more appropriate, than one which marked them as the followers and disciples of Jesus Christ--believers in the Messiah, the Anointed, through Whom alone they, and all mankind, could receive pardon of their sins? Let us, whilst we glory in the name of Christians, take care that we are not so in name _only_. All who are joined to Christ, or made part of His body the Church, by Baptism, are now called Christians. The cross is the sign, or symbol, of the Christian faith.

In Baptism, the figure of the cross is made on the forehead of the person baptized, to signify that he, or she, is now entered as a faithful soldier and servant of Christ; and that this service is to be continued as long as life lasts.

This shows us what each one of us should be,--"a faithful soldier,"

fighting against all the enemies of our Lord, which are the Devil and his evil angels, our own bad pa.s.sions and desires, and every kind of sin: and "a faithful servant," studying to know his Master's Will, that he may do it thoroughly, whatever suffering or trouble it may bring upon himself. Let us seriously consider whether we are such Christians, really and truly trying to serve and please G.o.d. If we are _not_, the name of Christian will be of no use to us. Jesus Himself says, "Not every one that saith unto me, Lord, Lord, shall enter the kingdom of heaven; but he that doeth the will of my Father which is in heaven." Let each one of us pray earnestly to G.o.d, that for the sake of His blessed Son, Jesus Christ, He will give us the help of the Holy Spirit, so that we may become true Christians in the sight of Him, by Whom all our thoughts, words, and actions are known.

In order to understand perfectly all that the Bible tells us, it is necessary to mention a few circ.u.mstances connected with the history of the Jews, which are not written in the Scriptures, but are told us by a man called Josephus, himself a Jew, who lived at this time, and has left us an account of all that he saw and heard amongst his countrymen. We have already heard that Herod the Great, who slew the infants of Bethlehem, had many descendants, who all bore the same name, and several of whom are spoken of in Scripture. Some account has already been given of them. Aristobulus, one of the unfortunate sons of Herod the Great and Mariamne, left two sons: one named Herod Agrippa, called also the Elder, to distinguish him from his own son, named also Herod Agrippa; and another son, also called Herod, who became King of Chalcis. Herod Agrippa the Elder lived for some years quietly at Rome, as a private person, and was in favour with Tiberius, who became Emperor of Rome A.D. 14. But some persons having accused Herod, whether truly or falsely we cannot say, of wis.h.i.+ng for the Emperor's death, he was put into prison, where he remained until Tiberius died, about four years after the Crucifixion of Jesus.

Caligula, who became Emperor at the death of Tiberius, A.D. 37, made Herod Agrippa king over Iturea and some neighbouring parts of the country.