"Granny's Chapters" Part 22

Mercurius, or as we call him Mercury, was the G.o.d of eloquence; supposed to enable people to speak well: he was considered to be a constant attendant upon Jupiter. "Then the priest of Jupiter, brought oxen and garlands unto the gates, and would have done sacrifice with the people," to the G.o.ds whom they supposed had honoured them with a visit. Oxen and bulls were sacrificed to Jupiter; garlands of flowers were placed on their heads, and the priests also wore garlands. Every heathen city was placed under the protection of some particular deity, called its tutelary G.o.d; whose temple or statue was set up before the city gate. The tutelary G.o.d of Lystra was Jupiter, the statue of "which was before the city."

The Apostles were dreadfully distressed at the idea of such things being done in their honour; and "they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like pa.s.sions with you"; and then they went on to tell them, that they were come on purpose to teach all people to give up wors.h.i.+pping idols and believing in vain G.o.ds, and to turn instead to the One only G.o.d, who made all things, and caused the fruits of the earth to grow for the food of man; and Who, though in times past he had suffered all nations to walk in their own ways, had now sent His messengers, the Apostles, to teach men better things.

With difficulty the Apostles prevented the people from doing sacrifice unto them.

These people, who had been ready to wors.h.i.+p the Apostles as G.o.ds, were soon led into a contrary extreme: for certain Jews came from Antioch and Iconium, who probably told the people of Lystra, that Paul and Barnabas were only magicians and sorcerers; and that though they had by their wicked arts healed one cripple, they were just as likely to do harm to their fellow creatures as good. These men, "persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. Howbeit, as the disciples stood round about him, he rose up, and came into the city." The Lord had work for him to do, and now restored him to life. What had now happened, was a warning to Paul to remain no longer at Lystra; "and the next day he departed with Barnabas to Derbe," another city of Lycaonia, not far from Lystra.

"And when they had preached the gospel to that city, and had taught many," they, trusting in the protection of G.o.d, went again to Lystra, and to Iconium, and Antioch, to strengthen the faith of those whom they had already converted to Christianity; "confirming the souls of the disciples, and exhorting them to continue in the faith"; and showing them that those who would enter into the kingdom of heaven, must expect many troubles upon earth. The Apostles then appointed elders to look after and direct the affairs of every Church, or body of Christians in those towns, and with prayer and fasting, they commended them to the protection and blessing of "the Lord, on whom they believed."

St. Paul and his company then journeyed through Pisidia and Pamphylia: "and when they had preached the word in Perga," the chief city in Pamphylia, "they went down into Attalia," a sea-port to the S. W. of Perga, "and thence sailed to Antioch," in Syria. This ended St. Paul's first Apostolic Journey, which had occupied rather more than one year.

At Antioch they had been appointed to their work; and the protection and grace of G.o.d had been prayed for to enable them to perform it.

They had now accomplished their work, and therefore they "gathered the church together," and told all that they had done, or rather "all that G.o.d had done with them, and how he had opened the door of faith unto the Gentiles"--that is, how, by their preaching, G.o.d had given to the idolatrous Gentiles an opportunity of becoming true believers, and members of the Church,--an opportunity of which great numbers had gladly taken advantage.

No doubt all the believers in Antioch rejoiced greatly when they heard of the success which had attended the Apostles' preaching; for all who know and love G.o.d themselves, are anxious that others should do so also.

St. Paul and St. Barnabas abode for some time with the disciples at Antioch: probably for about two years. Towards the end of this period, the Christians at Antioch were disturbed by the mistaken teaching of certain men who came down from Judaea. These men, who were Jews, had belonged to the sect of the Pharisees, and though now converted to be Christians, they could not yet believe that all the ceremonial part of the Law of Moses was to be entirely done away with: therefore, when they were come to Antioch, they "taught the brethren, and said, Except ye be circ.u.mcised after the manner of Moses, ye cannot be saved."

Such teaching, so very different from that of the Apostles, caused great distress in Antioch, where most of the believers had either been proselytes of the gate, only wors.h.i.+pping the Lord G.o.d of Israel, but not observing any of the ceremonies commanded by the Law of Moses; or else idolaters, until they became Christians. All these converts had been truly taught by St. Paul and St. Barnabas, that if they believed in Jesus so as to obey His word, that was quite sufficient; and that they would be as acceptable in the sight of G.o.d, as if they had been Jews from their birth, keeping the whole Law perfectly. The Christians of Antioch therefore might well be frightened and distressed, at being now told that they could not obtain the salvation promised by the Gospel, unless they kept all the ordinances of the Mosaic Law: in short, that if they wished to be saved, they must be Jews as well as Christians. The Apostles of course opposed these Jewish teachers, and tried to convince them that the Gospel was all-sufficient; and that Christ's disciples had but to follow their Master's teaching. They do not seem, however, to have succeeded, and the perplexity of the Christians continued. "When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the Apostles and elders about this question"--that is, to ask James and the elders of their Church, to decide, whether the Jewish teachers or the Apostles were to be believed.

Just before this time, we learn from other histories, that there had been great troubles amongst the Jews in Judaea. A famine had afflicted the country,--probably that which Agabus had foretold. This had been followed by riots. In the year 48 (A.D.), a Roman soldier, who cared nothing for the religion of the Jews, and did not look upon the temple as a holy place, profaned it in some way, and thus made the Jews very angry. A great tumult was immediately raised, and several thousand Jews were crushed or trampled to death, in the narrow ways leading to the temple; and other disturbances followed.

These things are not mentioned in the Bible, but it is well to note them, as they show us how the punishment of the Jews as a nation, was continually felt, from the time when they filled up the measure of their guilt, by crucifying their Messiah.

It was in the year 49 (A.D.), that St. Paul and St. Barnabas left Antioch for Jerusalem, in order to consult the Church there, as to the necessity of keeping the Law of Moses.

We read in the Book of Acts, that "being brought on their way by the church, they pa.s.sed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the Apostles and elders, and they declared all things that G.o.d had done with them. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circ.u.mcise them, and to command them to keep the law of Moses." This last pa.s.sage is not very clearly put: the last verse is what the Apostles _said_ as to the reason of their coming to Jerusalem.

The meaning of the whole pa.s.sage is, that St. Paul and St. Barnabas explained to the Church all that it had pleased G.o.d to do by means of their preaching, and how great numbers of the Gentiles had become Christians, and were serving G.o.d faithfully: but that certain of the sect of the Pharisees which believed, had disturbed them by saying, that it was needful that they should be circ.u.mcised like the Jews, and keep all the ceremonies and ordinances commanded by the Law of Moses.

James and the other elders of the Church, having heard all that St.

Paul and St. Barnabas had to say, saw that it was very necessary to settle a question, which was of the greatest importance to the converts from the Gentiles. And they "came together for to consider of this matter," and decide upon what message should be sent back to Antioch.

When the Apostles and elders of the Church began to talk over the matter, there was much difference of opinion amongst the brethren: some being inclined to agree with the Pharisees, that the Law of Moses ought to be observed; others thinking that the Gospel was to be _instead_ of the Law, and not added to it.

This gave rise to a great deal of discussion and argument; each side advancing their own opinions, and trying to persuade the other party to agree with them. This went on for some time, till at last, St.

Peter, who was present, stood up, and gave his opinion upon the matter.

Chapter XIII.--DECISION OF THE CHURCH AS TO OBSERVING THE MOSAICAL LAW.

"And when there had been much disputing, Peter rose up, and," alluding to the affair of Cornelius, "said unto them, Men and brethren, ye know how that a good while ago G.o.d made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe." He then reminded them, that the Holy Ghost had been visibly poured out upon those Gentile converts, showing that in the eyes of Him Who seeth the heart, they were as acceptable as the Jewish converts; and that therefore it could not be necessary for them to observe the ceremonial part of the Law, which Jesus came to do away with. The Jews themselves had never kept the Law so perfectly as to deserve the favour of G.o.d; and now that Jesus had delivered them from the observance of that Law, why should the Gentiles be required to observe it. "Now therefore,"

Peter asks, "why tempt ye G.o.d," why provoke ye Him to anger in opposing His Will, "to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they."

Such words from St. Peter, who was well known to have been formerly of a different opinion, could not fail to produce an effect upon his hearers, who now listened quietly and patiently to what was told them by St. Paul and St. Barnabas. "Then all the mult.i.tude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders G.o.d had wrought among the Gentiles by them."

When these two Apostles had ended their history, and "held their peace," James, the ruler and director of the Church, declared it to be his opinion, that it was most certainly the Will of G.o.d, that the Gentiles should be received into the Christian Church _without_ being required to keep the Law, as the Jewish teachers had insisted; and that this had been the intention of the Lord from the beginning, and had been accordingly foretold by the prophets. "Wherefore," said he, "my sentence is, that we trouble not them, which from among the Gentiles are turned to G.o.d: but that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day."

This speech of St. James requires a little explanation. The Law of Moses required that animals used for food should be killed in a particular way; and a Jew was to be considered as unclean, if he ate any meat not prepared in this manner. Much of the meat eaten by the Gentiles, was the flesh of animals offered in sacrifice to their false G.o.ds, or idols: to eat of such food polluted a Jew,--that is, made him unclean. Now, an idol was in reality nothing, nor did it signify how food was prepared, if it was eaten with thankfulness. But at that time there were very many Jewish converts who had long kept the Law of Moses, and held that to eat of meat offered to idols, or of the flesh of animals "strangled," instead of being killed as the Law required, did pollute a man, and render him unclean. St. James therefore considered, that for the present, it would be better for the Gentile converts to abstain from animal food, prepared in a different way from what the Jews thought lawful, that they might not offend them; and that they might, moreover, show that they had given up offering any sacrifices to idols. St. James therefore thought it well, in excusing them from most of the observances of the Law, to caution the Gentile converts not only to keep themselves free from all manner of sin, but also to avoid every appearance of idolatry. The reason which St. James gives for this decision is, that as the Law of Moses was read every Sabbath day, and reverenced by all the Jewish converts, it was better not to disregard such ordinances, though in themselves they were matters of indifference. What St. James said was approved of by the other members of the Church.

"Then pleased it the Apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: and they wrote letters by them," bidding the Gentile converts at Antioch not to be troubled by the teaching of the Jewish teachers, saying, "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well."

In this letter, St. Paul and St. Barnabas are spoken of as "beloved,"

"men that have hazarded their lives for the name of our Lord Jesus Christ": and the Christians of Antioch are told, that Judas and Silas have been sent, in order that they might explain more fully what had been written on the subject, about which St. James and the Church at Jerusalem had been consulted. Sending these two brethren was a very wise measure. Had St. Paul and St. Barnabas returned alone, the Jewish teachers might have raised a question, as to how far they, being interested in the matter, could be trusted to deliver any messages correctly; but Judas and Silas, having nothing to do with the affair, must be regarded as unprejudiced witnesses as to what they had heard in Jerusalem.

Judas and Silas are both called Prophets. "The Prophets" appear to have been a cla.s.s of teachers who were inspired to foretell future events, as well as to preach the Gospel; but they had not so much power and authority as the Apostles. Then, again, there were other teachers, who were not Prophets. G.o.d gave different gifts and powers to different men, according to the work He appointed for them to do.

It is the same now: we have not all the same power, but each one of us should try to do _all_ we _can_ to serve G.o.d, and do good to our fellow creatures.

The letters being written, and delivered to Judas and Silas, the Apostles were dismissed, and "came to Antioch: and when they had gathered the mult.i.tude together, they delivered the epistle: which when" the Christian brethren "had read, they rejoiced for the consolation" it had given them, in the a.s.surance that they were by no means called upon to keep the whole Law of Moses.

Judas and Silas made themselves very useful at Antioch; for they "exhorted the brethren with many words, and confirmed them" in the faith. "And after they had tarried there a s.p.a.ce, they were let go in peace from the brethren unto the Apostles" in Jerusalem. But one only availed himself of this permission: for "it pleased Silas to abide there still," and therefore he remained in Antioch with St. Paul and St. Barnabas, "teaching and preaching the word of the Lord." Many other teachers also helped them; and thus another year pa.s.sed away.

We next read that, "some days after, Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do." This was a very good thought: another visit from the Apostles would be a great comfort to the Christians of Iconium, Lystra, Derbe, and other places; and especially to the elders of those Churches, who would be glad to have their advice on many subjects. St. Barnabas was very willing to go; but now a dispute arose, which caused the separation of these two Apostles; for "Barnabas determined to take with them Mark," his nephew; "but Paul thought not good to take with them" one who had left them on their first journey as soon as they landed in Pamphylia; "and went not with them to the work," of preaching to the Gentiles in Asia Minor.

Differences of opinion will arise amongst the best of men, and so far there was nothing wrong in the conduct of the Apostles: but, alas!

instead of seeking counsel from G.o.d, and settling the matter peaceably, Scripture tells us that "the contention was so sharp between them, that they departed asunder one from the other." It is sad to hear of these two holy men parting from each other in anger; but it is a warning to us to keep a strict watch over all _our_ words, that we may not fall into that strife, which is so displeasing in the eyes of G.o.d. Let us always remember that no dispute or quarrel, can be carried on unless both parties give way to sinful feelings.

Differences must arise; and even if we feel it our duty not to give up our own design, we can, by gentleness, forbearance, and self-denial, prevent any "sharp contention," even though we may thus be obliged to offend our adversary. Where no principle of right is concerned, we should give up our own wishes for the sake of "living peaceably with all men," as the Gospel enjoins us to do.

St. Paul was afraid to trust St. Mark: he had failed once; and perhaps the Apostle was too stern in his condemnation of his fault, and too unwilling to believe in his repentance. St. Barnabas, on the other hand, from his nearer connexion with St. Mark, felt that he might now be trusted; and he was probably angry with St. Paul for not also believing this. A little calm and quiet talk might perhaps have settled the matter; or, at any rate, might have led to an amicable separation, instead of "a sharp contention," which parted them asunder.

However it was, this unhappy dispute was overruled for the good of the Church; because by going separately, these two zealous Apostles could visit many more places than they could have done, had they continued to journey together. We must remember also, that though these Apostles were for the moment angry with each other, these feelings did not last; and, some years afterwards, we find St. Mark the companion of St. Paul.

At the time of which we are now speaking, however, "Barnabas took Mark, and sailed unto Cyprus." How long he stayed there, or where he went afterwards, we are not told; but we may be sure that, wherever he went, his words strengthened the faith of believers, whilst he laboured to bring fresh converts into the Church.

"And Paul chose Silas" to accompany him on his Second Apostolic Journey, "and departed, being recommended by the brethren unto the grace of G.o.d. And he went through Syria and" the neighbouring province of "Cilicia, confirming the churches." He then went northward into Lycaonia; and at either Derbe or Lystra he found a young man, called Timotheus, or Timothy, one of the believers, who was well spoken of by other Christians in those parts, because they saw that in all things he tried to obey Jesus, and follow His example. The mother of Timothy was called Eunice, and his grandmother Lois. Both these women were Jewesses, but had become Christians many years before. Eunice then married the father of Timothy, by birth a Greek, but then a proselyte of the gate, wors.h.i.+pping the G.o.d of Israel, but not observing the Law of Moses. As soon as the little Timothy was old enough to learn, his mother Eunice had carefully taught him the things of G.o.d, and instructed him in the faith of Jesus Christ: so that now, by the blessing of G.o.d, he was a true Christian.

Many children are taught nothing while they are young, and know no more of G.o.d and Jesus Christ than if they were heathens. We must pity and pray for them; and children who have the blessing of being early taught these things, should show their thankfulness, by trying to _learn_ and _do_ all that the Gospel teaches. No teaching can _make_ a child _love_ and _serve_ G.o.d; but no one can love or serve Him unless they learn how to do so. Therefore children should pay the greatest attention to all that is taught from the Bible and Prayer Book, praying to G.o.d that the Holy Spirit may help them to do whatever they see to be right.

Chapter XIV.--PAUL AND SILAS AT PHILIPPI.

Timothy had paid attention to the teaching of his mother, praying for grace to perceive and know what things he ought to do; and striving earnestly to fulfil the same: and now, St. Paul, seeing that such a young man would be most useful in preaching both to Jews and Gentiles, "would have him to go forth with him" on his journey: and he "took and circ.u.mcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek."

As the son of a Jewess, Timothy would be supposed to have been circ.u.mcised; and the Jews, finding that this was not the case, and knowing that his father had been a heathen, would probably have been unwilling to listen to him; and thus his usefulness would have been sadly interfered with. Circ.u.mcision, in Timothy's case, was _unnecessary_, but there was nothing _wrong_ in it; and therefore, to avoid giving offence to the Jews, St. Paul acted as we have heard.

Taking Timothy with him, St. Paul now continued his journey. "And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem," that is, the decrees concerning the observance of the Law of Moses by the Gentiles. And so were the Churches established in the faith, and increased in number daily.

After preaching the Gospel in Phrygia and Galatia, St. Paul and his companions would have gone into other parts of Asia Minor, but the Spirit of G.o.d made it known to them, that they were not to do so: they went therefore to Troas, a sea-port quite in the northern part of the Archipelago. Here St. Paul's little band of followers was increased, for St. Luke joined them; and from this time, in relating what happened, St. Luke writes "we" and "us," showing that he was one of those concerned in the events he describes. Besides writing the Book of Acts, St. Luke wrote the Gospel which bears his name. We know nothing of St. Luke, except that he was a Jew and a physician: he was probably a native of Antioch, in Syria. St. Luke tells us that, at Troas, St. Paul saw in a vision a man of Macedonia, who stood and prayed him, saying, "Come over into Macedonia, and help us." St. Paul, rightly looking upon this as a call from G.o.d, immediately embarked on board a s.h.i.+p, and sailing by the island of Samothracia, landed at Neapolis, a sea-port of Thracia. Macedonia had once been a separate kingdom, but the Romans, who had in the Apostles' time got possession of all that country called Greece, had divided the whole into two great parts: one of these contained Macedonia, Thessaly, and Epirus, but went by the name of Macedonia: the other division, called Achaia, contained the rest of Greece, including the Peloponnesus.

From Neapolis St. Paul proceeded to Philippi, which was "the chief city of that part of Macedonia," and a Roman colony: that is, it was peopled or inhabited by the descendants of Romans, who had been placed there by Julius Caeesar and by the Emperor Augustus. The place had got the name of Philippi long before, from Philip then king of Macedonia, who repaired the buildings of the city, and added many handsome new ones. Philip was the father of Alexander the Great, a famous king, of whom we read much in ancient history. Both Philip and Alexander lived and died more than 300 years before Jesus Christ was born.

St. Paul and his companions remained some time at Philippi; and St.

Luke says, "on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither."

Besides the synagogues, or buildings for public wors.h.i.+p, the Jews had also, in every place where they took up their residence, smaller buildings or oratories, to which people might constantly resort for the purposes of prayer. These oratories were generally built in the fields, or by the side of a stream. To one of these oratories, close to the city of Philippi, St. Paul and his companions went, that they might speak of the Lord Jesus Christ, to those who went there to wors.h.i.+p the Lord G.o.d of Israel. Amongst their first converts was "a certain woman named Lydia," a native of the city of Thyatira, in Asia Minor, but resident in Philippi for the purposes of trade. Scripture says, she was a "seller of purple": what this may mean, we do not exactly know; but it probably means, that she sold some fine materials for female dress. At any rate, she had become a "proselyte of the gate," and wors.h.i.+pped G.o.d: and the Lord "opened her heart," so "that she attended unto the things which were spoken of Paul," with a sincere desire to learn; and in consequence became a real convert to Christianity, inducing all the members of her family to follow her example. "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." Eager to show her sincerity by _doing_ something for the service of G.o.d, she now anxiously sought to be of use to the messengers of Jesus for their Lord's sake; and entreated them to take up their abode in her house.