TRACINGS FROM THE ACTS OF THE
APOSTLES
IX. THE GOSPEL AT ANTIOCII, AND
PETER'S DELIVERANCE AT JERUSALEM.
ACTS xi. 19—xii.
25.
THE door of the kingdom opened to Gentiles at Caesarea, we
are now to learn how the work began to spread among them. And here we mark, as
in all the progress of the Gospel in the Acts, the guiding hand of God apart
from apostolic direction or the superintendence of any committee of Christians.
Consequent on the persecutions which arose about Stephen, Philip, as we have
already seen, went down to Samaria, and found ready access to hearts, and could
speak in consequence of a reaping time indeed among the Samaritans.
Subsequently directed by the Spirit, he left that field of work to evangelise
the eunuch in the desert, who carried home for his own joy, and doubtless for
that of others, the good news of God's grace through believing on the Lord
Jesus Christ. Then, as we have also seen, Peter distinctly commanded by the
Holy Ghost, went to Caesarea, and there opened the kingdom of the heavens to
Gentiles. In the initiation of these different stages of the work apostolic
guidance had no part. The Apostles heard of the work in Samaria after it had
greatly progressed. They heard too of Peter's visit to Cornelius after that
centurion had received the Holy Ghost. And now, as we shall see, they hear of
the work among Gentiles at Antioch only after a great number of Greeks have
believed and turned to the Lord. It was the same throughout. The missionary
journey to the heathen of the Apostles Barnabas and Paul was undertaken by
distinct revelation from the Holy Ghost (Acts xiii. 2). And the extension of
the work into Europe was brought about through a vision vouchsafed to Paul at
Troas (xvi. 9). The Holy Ghost guided, and opened up new fields of
labour.
Varied Agencies. And now another thing may be noted. God
has various agencies for the carrying on of His work. We have read of some
already, as Peter, John, Stephen, and Philip. But many, whose names have found
no place in the records of men, were used of God to spread abroad the truth.
Already has Luke told us of disciples being scattered abroad throughout the
regions of Judaea and Samaria after Stephen's death. Stephen's voice could be
hushed in death : his testimony, powerful and faithful as it was, had been
suddenly terminated by his judicial murder - for murder it was, though
professedly carried out in accordance with the Mosaic Law. But the blood of
martyrs is the seed of the Church. So not only did the scattered ones betake
themselves to Judaea and Samaria, but some travelled north and west, as far as
Phoenice, Cyprus, and Antioch. To reach Cyprus, however, they must of course
have taken ship. Yet from what port they embarked - whether from Caesarea,
Tyre, or Seleucia, or elsewhere - is a fact now buried in oblivion, as well as
the name of the vessel which first bore on the bosom of the Great Sea an
ambassador for the Lord Jesus Christ. The voyage of the Mayflower with the
Pilgrim Fathers to their new home in the West will never be forgotten whilst
the republic of the United States continues to exist. The voyage of many a
missionary in modern times has not passed unnoticed. In this case it was
otherwise, though never before, since the days of the Ark, had any vessel
carried, on an open sea, so precious a freight as a messenger of the Prince of
peace. What an object of interest that ship must have been to the whole angelic
host! But who sent those workers in the Gospel? Or who directed the steps of
the first Christian visitors to Antioch in Syria ? We can readily answer these
questions. It was God the Holy Ghost, who is the director of the mission work
upon earth.
Hellenists. Of Phoenicia and of Cyprus we shall hear
again (xiii., xxi.). Interest now is concentrated on Antioch. To native-born
Jews had the Gospel been first entrusted. Hellenists, or Grecians, came
subsequently to the front, as Stephen, Paul, and Barnabas. And now of
Hellenists we are to read, men of Cyprus and of Cyrene, who, having reached
Antioch, did not confine their labours to Jews and proselytes, but began to
speak of the grace of God to Greeks, not Grecians, as we should read in Acts
xi. 20. That these labourers had heard of Peter's visit to Cornelius is
possible, though not very probable; and certainly that was no necessary prelude
to their work in the ancient capital of the Seleucidse. For since the Holy
Ghost was really dwelling and directing on earth, He could guide those earnest
men at Antioch to work amongst the Greeks subsequent to the reception of
Cornelius, without previous intercourse between those towns about it. Such was
probably the case. Those simple and true-hearted men, divinely led, could not
restrain themselves. Greeks must hear the message of that salvation in which
they rejoiced. And speaking Greek, as they probably did, there was no
linguistic barrier to their intercourse with Greeks. They spoke, writes the
historian, thus conveying the impression that it was familiar intercourse, and
not set preaching, by which they worked. And their hearts being full of the
Gospel message, they announced the glad tidings of the Lord Jesus. Like a match
set to a pile of brushwood, ready to blaze at once, the words of these pioneers
in the work ware evidently received with avidity. "The hand of the Lord," we
read, " was with them, and a great number that believed turned unto the Lord"
(xi. 21).
The Word. Connected with this most interesting movement,
it should be remarked that we have no mention of miraculous agency being
employed. Hitherto we have seen, in the work among the Jews and in Samaria,
that miraculous powers have had a prominent, and at times the first place (ii.
4, iii. 6-10, v. 12, vi. 8, viii. 6). Among the Gentiles they had generally a
subordinate place, at times even being absent. The Word of God in this latter
service came to the front. Its power and suitability were thus attested, and
the work, it was seen, could progress without miraculous agency being summoned
to its aid. It was so at Antioch in Syria, and at Antioch in Pisidia. It was
the same, as far as we know, at Thessalonica, and at Athens. This for our day
is an important fact, as miracles have long ceased. But the Word abides, and
the Holy Ghost is here. So that which powerfully wrought on Greeks at Antioch,
and on Cornelius and his company at Caesarea, can work still. The Holy Ghost,
we would repeat, and emphasize it, is still here. The power, therefore, is
present, if we are in a condition fitted to make use of it.
Antioch. A few words about Antioch, now Antaki, founded B.C. 300 by
Seleucus Nicator, and called after his father Antiochus. It was at this time
under a Roman governor, who held his court in the ancient palace of the
Seleucidae, and was reckoned the third city in the Empire, Alexandria being the
second. Near by was "one of the most lovely spots on the face of the earth -
the celebrated Daphne, where was the Temple of Apollo and Diana, embosomed in a
grove of myrtles and cypresses, ten miles in circumference. The Antiochians
every year made a triumphant procession thither, with all the pomp and
pageantry of a garish superstition." * Into this city, inhabited by no small
number of Jews, for their synagogues were numerous, and amid a dense
population, Christianity got a footing, and quickly gained a considerable
number of adherents. Simple, earnest men spoke, and Greeks listened. They spoke
of the truth they hnd received, announcing the glad tidings of the Lord Jesus.
Neither the inveterate opponents of Christianity - the Jews - nor idolaters
interested in upholding the worship of Apollo and Diana, then appeared to
hinder the work, which evidently spread most rapidly, till, under the guiding
hand of the Holy Ghost, this city became the centre, the metropolis, as it
were, of Christian missions to the heathen For from it the Apostle Paul went
forth on each of his three missionary journeys (xiii. 1-4, xv. 35-41, xviii.
22, 23), and returned to it at the close of the two first (xiv. 26, xviii. 22),
and doubtless would have conformed to his custom at the close of the third had
not his free movement been arrested by imprisonment at Jerusalem.
* Lewin's
Life and Epistles of St. Paul, vol. i., p. 93.
Two remarks may here be
made.
1st. Considering the population of the place, the number of Jews
dwelling there, and the Temple of Apollo so close to it, surprise may be
expressed that we never read in the Acts of any molestation of the Christians,
either in the prosecution of their work of spreading the truth, or in the
enjoyment of the exercise of their religion. Christianity nourished in the
city, and its adherents continued to enjoy a freedom denied in apostolic days
to many an one who dwelt elsewhere.
2nd. But where are now any abiding
fruits of apostolic labours in Antioch? The place at which Paul and Barnabas
preached in the city was professedly remembered, and pointed out down to the
close of the sixth century. In Antioch, too, Chrysostom was born, and there for
a time he preached, till called to the see of Constantinople. Further, the city
was the ssat of one of the four great patriarchates of the early Church. But
now the Christians, we are told, have no Church within its walls, so low in
Christian life and testimony has that once favoured city come.
Exhorting. What interesting and eventful times were these of which we
read! But the way God was working, and the surprises the Apostles surely had,
must have called forth many a thanksgiving and ascription of praise. Labourers
had multiplied instead of being diminished. Saul had been added to that band,
and the work burst forth at times, in places, and in ways little indeed
expectad. And now, after the result of Peter's visit to Caesarea, there
followed the extensive work in the city of Antioch. What next, some might have
exclaimed. Hitherto to territory within the bounds of the Holy Land the spread
of the truth had been almost confined. Samaria was part of Israel's territory.
Antioch was outside of it, being situated beyond the entering in of Hamath,
which was the northern boundary of the land of promise. When Samaria was
evangelised, Peter and John went down at the request of the apostolic company,
examined the work, and bestowed on the converts the Holy Ghost. On the present
occasion, however, no Apostle left Jerusalem to examine and to report on the
movement at Antioch. We do not up to this time read of any of the Twelve
labouring outside the land of Canaan.
But who could be indifferent to
the tidings which now reached Jerusalem? Not the Apostles, certainly; so they
sent Barnabas as far as Antioch, to learn the real truth of the report that had
come from that northern city. "A good man," we read, "and full of the Holy
Ghost and of faith" (xi. 24), he seemed just the suited person. Besides, as we
have already remarked, he was a Hellenist. Suited indeed he proved to be; for
he found scope for his energies on his arrival, and his ministry was evidently
much owned. It was not, however, that of a distinctively evangelistic
character. Barnabas, as his surname really implies, was an exhorter (iv. 36).
Early characterised by that line of ministry, and so surnamed because of it, we
see him at Antioch labouring in that special way among the saints. "He exhorted
them all," as he took notice of the grace of God, "that with purpose of heart
they would cleave unto the Lord" (xi. 23). His ministry proved both well timed
and prolific in results. "For much people was added unto the Lord" (24). Christ
as Lord was confessed by the converts. What Peter had declared at Pentecost,
disciples at Antioch acknowledged - viz., that God had made the crucified One
both Lord and Christ. His Lordship they owned - a dignity peculiar to Himself ;
for there is but "one Lord - Jesus the Christ, by whom are all things, and we
by Him" (1 Cor. viii. 6). Believers in Judaea were disciples of the Lord (Acts
ix. 1). Much people at Antioch were added to the Lord. What Barnabas had
witnessed at Jerusalem (v. 14) he could see going on through Christian ministry
at Antioch. And in him we see exemplified a distinction in gift: evangelists
had been at work in that city; an exhorter was now present. Evangelists worked
amongst the unconverted ; an exhorter found his chief sphere inside the
assembly. Gifts of ministry are various. By degrees we see them in the Acts
distinguished.
Tarsus. Exhortation, however, is not enough to
build up souls in the faith, helpful and needful as it is in its place. He who
really exhorts is a prophet in the sense of 1 Cor. xiv. 3. Such an one brings
the mind of God through the written Word to bear on souls. Believers, however,
need teaching as well. Now, Barnabas evidently felt that this last was not his
special line of service. Would he, then, keep the converts at Antioch under his
influence, shut up to his ministry? No. Their advancement and establishment in
the faith he desired. And knowing where to find one qualified to teach, he
departed to Tarsus in Cilicia to seek Saul. Between Antioch and Tarsus there
was a ready means of communication, the former city being on the highway from
Asia Minor, through Tarsus to Phoenicia, Palestine, and Egypt. If Barnabas
proceeded by land, he must have passed through Alexandretta, then called
Alexandria, which was near the great highway from Ephesus to the Euphrates.
Falling into that road a little south of Alexandria, and proceeding along it to
Tarsus, he would have skirted the shores of the Issicus Sinus, now called the
Gulf of Iskenderun. Or, if so minded, he may have gone by water from the
seaport of Antioch direct to that of Tarsus. Whichever method of travelling he
adopted, whether the land journey or the sea voyage, he reached the goal to
which he was bound, the metropolis of Cilicia.
A few words here about
the city before proceeding with the narrative. Tarsus, now called Tarsoos, was
a town boasting of several centuries of existence. It was said to have bean
founded by Sardanapalus, and was afterwards colonised by Argives. By Mark
Antony after the battle of Philippi it was declared free, and by Augustus after
the battle of Actium it was dignified with the title of metropolis. It had a
famous school of philosophy, and ranked as one of the three great universities
of the Pagan world, and from its philosophers the Imperial family in Home
selected tutors for their children.* Barnabas found Saul in his native city, to
which he had retired after his first and short visit to Jerusalem (Acts ix.
30), subsequent to his conversion, and had no difficulty, it would seem, in
inducing him to leave that place of learning, where doubtless he had in his
youth been made acquainted with heathen literature**, to help on the work in
the capital of Syria, on the Orontes.
* Lewin's Life and Epistles of tit.
Paul, vol. i., p. 7.
** In Acts xvii. 2S St. Paul quotes from Aratus, a poet
of Cilicia, who lived about 270 B.C. The same words are found in the writings
of Cleanthes, of Assos in Mysia, who was born B.C. 300. In 1 Cor. xv. 33 the
Apostle quotes Mcnauder, an Athenian poet born B.C. 312. In Titus i. 12 he
quotes from Epimenides, a Cretan poet who lived about 6OO
B.C.
Teaching. And now a third kind of ministry was displayed in
that city, as the historian tells us that with Saul present they taught much
people. Evangelising had been commenced and carried on by men of Cyprus and
Cyrene. Exhortation had found a place and produced much fruit after Barnabas
had first reached Antioch. Now teaching was commenced, and great blessing
resulted. "They taught," we read, "much people" (xi. 26). Thus these different
gifts were displayed, each and all needful ere souls could be fully established
in the faith, yet quite distinct in their character, though exercised at times,
as might be the case, by the same person. At Antioch, however, it was
otherwise. The first Christian visitors evangelised ; then the eminent exhorter
appeared; and lastly the time for teaching had arrived, when Saul reached it
from Tarsus.
We do well to mark these differences. All labourers in the
Word are not evangelists. All are not calculated to be exhorters. All certainly
are not teachers. Bach labourer will do well to learn what his special gift is,
or gifts are, and to keep to them. In this way the work will make better
progress, and be often deeper in souls, being carried on more in accordance
with the Divine mind. Is there not a waking up in some measure among Christians
to this in the recognition of "missioners" in different ecclesiastical systems
- a confession, so far, of the difference of gifts, and the need of leaving
room for their exercise? Still, if we are to conform to the practice of
apostolic times, more is needed in that direction, and nothing will be
sufficient short of the recognition of the freedom of ministry, remembering
that the gifts of Evangelists, Pastors, and Teachers are from the ascended
Christ (Eph. iv. 11-13) to men; and that no one was ever ordained to teach or
to preach by the Apostles. Ordination there was for appointment to office in
the assembly, but never for the exercise of ministry in the Word*
* Would
any reader think 2 Tim. ii. 2 militates against this? If he marks that the
Apostle there dwells on what had been heard that Timothy was to hand on, it
will be plain that it is the handing on of tracking of which the Apostle
treats, and not of ordination. We can hear truth, but we cannot hear
ordination. A man may receive the latter, as elders did. The Apostle's word
heard explains what he means, and should be sufficient to guard the passage
from misapplication.
Christians. For a whole year teaching now
went on without lot or hindrance, as far as we are informed, and the disciples
in this city first received a new appellation, being called Christians.
Nazareans the Jews had styled and continued to style them (Acts xxiv. 5).
Brethren, they designated themselves. Christians, the men of Antioch surnamed
them. "Nazareans " told its tale of all that the Jews could say - viz., that
the people whom they thoroughly detested were followers of one brought up at
Nazareth. Of anything about the Lord beyond His life and death they knew
nothing; His parents belonged to Nazareth, so they called Him a Nazarean, and
His followers were named Nazareans. The disciples, however, had come to know of
and to enjoy a fellowship together as children of the same Father : hence they
called themselves Brethren (i. 15,* ix. 30, xii. 17).
* The better reading.
And now the men of Antioch, hearing those who had visited their city speak
of the Christ, of whom doubtless those earnest labourers loved to discourse,
surnamed all confessors of the Lord Jesus - Christians. But never in the New
Testament do believers so term themselves : Acts xxvi. 28 and 1 Peter iv. 16,
the only other places where the term occurs, show what others called them, and
they knew it. Greeks at Antioch, then, thus first named them - a testimony to
the truth which the converts proclaimed, and of Him of whom they evidently
spoke. Christ was in their hearts. Christ was on their lips. Christians they
were therefore surnamed. Happy times were these ! Much people were now being
taught by Barnabas and Saul. Evidently the work deepened and
spread.
Agabus.- At this juncture another person appeared on the
scene, of whom we shall hear again later on (Acts xxi. 10). He was a prophet,
named Agabus - a prophet in the common acceptation of the term, i.e. one who
foretells future events. At what precise moment he visited Antioch is not
stated. The historian leaves it undetermined. "In these days," he writes,
leading us to conclude that whilst Saul and Barnabas were happily engaged in
teaching, Agabus and othors appeared in the city. His service at this time was
twofold. He foretold the famine which was to be severely felt by the Christians
in Judaea. He also by that prediction furnished the opportunity for the saints
at Antioch to show their sympathy for, and real oneness with, their brethren in
Judaea. And this we learn they were not slow to do ; for the movement among
them was general, and, as far as we, can see, spontaneous. The approaching
famine foretold, relief was organised, and each one according to his ability
determined to send it to the brethren who dwelt in Judtea, which we read they
did, and sent it to the elders by the hands of Barnabas and
Saul.
True Oneness. Most interesting is this little trait of the
converts at Antioch. We have seen how the disciples in very early days at
Jerusalem had all things in common. But all of them were then of one nation,
Jews. In this case it was different. It was Gentiles, as many of them had been,
who now determined to minister to those who had been Jews. This marked a
development in the practical understanding of Christian teaching. The middle
wall of partition (Eph. ii. 14) was indeed broken down, and they were conscious
of it, and showed it. A oneness now existed between the saints at Antioch and
those in Jerusalem. Children they were of one Father. Each and all too shared
in the gift of the Holy Ghost, so they were in Christ, and were members also of
the Body of Christ. And this visit of Agabus and his prediction furnished them
with an opportunity, of which they were most ready to avail themselves, of
practically showing the new association into which through grace they had been
brought. Contributions from Antioch for the support of the Temple were
forwarded from time to time by the Archon, or chief ruler there among the Jews,
to the High Priest at Jerusalem; and such were furnished for the maintenance of
the worship, in which with those at Jerusalem they had a common interest. This,
of which we now read, was something very different. Those who had been Gentiles
were now about to minister to those who had been Jews. A new, a welcome sight!
Had those at Jerusalem made a collection for starving saints, converts from
heathendom, we should have said it was a beautiful exhibition of love. It was,
however, just the reverse. Aud it emphasized the fact how really those at
Antioch recognised their oneness in the faith with the poor suffering ones in
Judaea. A Greek would naturally have regarded a Jew with scorn. These Greeks,
however, as they were naturally, viewed the Christians at Jerusalem with true
brotherly interest, and manifested in this substantial way their real brotherly
love. What joy it must have afforded Barnabas and Saul to carry up these tokens
of it, the fruit of Christian ministry which had been in exercise in that
city!
A Note Of Time. - Here let us mark the first note of time
given us in the Acts. The famine predicted by Agabus came to pass in the reign
of Claudius. Profane history tells us that it took place in the fourth year of
his reign, which was A.D. 44. Ascending the throne on the death of Caligula,
Jan. 41, Judaea and neighbouring countries were visited by a severe famine in
A.D. 44, which pressed heavily on those in the land, so much so that Helena,
the queen dowager of Adiabene, then residing at Jerusalem, sent to Alexandria
for corn, figs, etc., wherewith to mitigate the suffering. She ministered to
the Jews. The Antiochian Christians ministered to the saints in
Judaea.
Fixing thus the date of the famine, we know when Barnabas and
Saul must have visited Jerusalem; so that all that we have hitherto read in the
Acts, and probably the deeds of Herod the king narrated in the following
chapter, took place not later than A.D. 44. If, then, we accept the date of the
Crucifixion as A.D. 3O, there were just fourteen years between that event and
the famine to which Luke now refers. How much had gone on of deep interest to
every Christian! How many stirring events had taken place within the cognisance
of the Apostles and early converts! But now the hitherto unbroken company of
the Twelve, since the election of Matthias in the place of Judas, was to be
attacked, and one from amongst them to die so early a martyr's death, - James
the brother of John was to be killed by the sword by order of King
Herod.
Herod Agrippa. A change had recently taken place in the
government of Judaea and Samaria. After the death of Herod the Great, who ruled
over the whole land, his son Archelaus was appointed by the Emperor Augustus
ruler over Judaea, Idumsea and Samaria, with the title of Ethnarch. To Herod
Antipas, his brother, were assigned Galilee and Persea with the title of
Tetrarch. And to Philip, the other brother, was given the tetrarchy of
Trachonitis, Auranitis, Batansea, and part of what was called the house of
Zenon, or Zenodorus. Herod Antipas fixed his capital at Tiberias. Philip had
for his, Caesarea Philippi.* Archelaus, after ruling about ten years, was
deprived of his province for his severities, and a Roman governor under the
Syrian Prefect administered its affairs. Herod Antipas was banished in A.D. 39.
Philip died in his government A.D. 34. Under Claudius a fresh change took
place; for Herod Agrippa, the son of Aristobulus, and grandson therefore of
Herod the Great, who had previously received from the Emperor Caligula the
tetrarchies of his two uncles, Antipas and Philip, received in addition, as
soon as Claudius was settled on the Imperial throne, part of the territory
formerly assigned to Archelaus - viz., the provinces of Judaea and Samaria,
with the title of king. Thus for a brief space a king again reigned in Judaea
in the person of Herod Agrippa, who lived chiefly at Jerusalem. A strict
observer of the law, but receiving his kingdom from the Emperor, he doubtless
sought to win favour with the Jews by laying hands on Apostles to put them to
death. It was evidently a political, and, as the king thought, a politic, move
on his part.
* Lewin's Life of St. Paul, vol. i., pp. 16, 17,
102-104
Hitherto all attempts to stop the movement in Jerusalem have
proceeded from the ecclesiastical authorities. But since the persecution which
arose about Stephen subsided, the Sanhedrin seems to have let the matter alone.
Now the civil power wielded by Agrippa entered the lists, and began to conduct
a crusade against the followers of the Lord Jesus. Would it be successful where
the others had failed? At first it seemed to triumph; for James the brother of
John was executed, and no sign from heaven attested its abhorrence of the deed.
The company of the Apostles Herod Agrippa had now diminished by one. The
Christians could not by human means successfully enter into conflict with the
king. The sword of the executioner had taken the life of James. Was the charm
which seemed for so long to have surrounded the Apostles now
broken?
Could Peter be got rid of in a similar way? What a triumph would
that afford Agrippa! What pleasure would it give the Jews! Peter, therefore,
was apprehended, and apparently without difficulty, and kept in custody till
tbe Paschal feast should be over. And, very probably, Agrippa, aware of the
marvellous deliverance of the Apostles when the whole company had been
incarcerated, pending their appearance before the ecclesiastical authorities,
sought to guard against any surprise of that kind by consigning his prisoner to
the custody of four quaternions of soldiers, charged to have always two
soldiers present, to whom Peter was to be chained. Movement, therefore, without
the cognisance of his guards was impossible. Escape seemed hopeless. No popular
stir in his favour could be looked for. No indignation meetings could be held.
The weak, powerless Christians, what could they do? So Agrippa may have
thought. But there was another question to be solved : What would God do
?
Peter's Deliverance. Day after day had passed, the feast was
nearly over, but Peter was still a prisoner, chained to the soldiers. A few
hours more, and he would be brought forth to the people, and his execution
would follow. How near seemed the success of Agrippa's plans! The monarch could
retire to rest with no thought about his prisoner, save that he had him
securely within his grasp, so that escape was impossible. But two essential
elements in the situation the king had left out of his calculations. The one
was the power of God, the other the power of prayer. "Prayer was made " for
Peter, we read, " without ceasing [or, earnestly] of the Church " (xii. 5). The
king might be sleeping. The Christians were praying. Which would prevail - the
power of man, or the prayer of faith ? Peter's last night apparently had come.
What was he doing? Was he restless, anxiously thinking of the morrow? He was
quietly sleeping between two soldiers, having left, we may be sure, his case in
the hands of the Lord. And now He, who never slumbers nor sleeps, began to
work, during the silent hours of night. For God to work at such a time was
nothing new. Of old, at night He smote the firstborn of the Egyptians. At
night, too, the Lord was born. Ere the light of day gilded the mountain tops
the Lord came forth from the tomb in resurrection might. At night, too, it was
that the train of events began to be unfolded which issued in Joseph's
deliverance from the dungeon. At night, too, that turn of events began which
culminated in the downfall of Haman and the deliverance of the Jews in the
kingdom of Ahasuerus from the slaughter which had threatened them. Fruitful
indeed had been the hours of night in events of the greatest importance. Again
was that proved, when Peter was aroused from sleep by an angel. A light shone
in the prison. A ministering angel stood by him. He spoke to him and told him
what to do. Rising up in obedience to the word of command, his fetters fell
off. His movements were free. The guards continued sleeping, whilst he put on
his sandals and his garment. Past both the first and second ward, or guard,
without challenge, Peter and the angel then went out through the great iron
gate, which swung back on its hinges of its own accord to let them pass. All
was quiet within the prison, all still as death. Slumber - very likely
supernatural slumber, of which at times we read (Gen. ii. 21, xv. 12 1 Sam.
xxvi. 12) - had fallen on the guards, from whicli neither the movements of
their prisoner nor the light which had shined around aroused them. Wholly
unconscious of the miraculous interposition, the guards slept on.
Mary's House. Peter had followed his guide almost in a dreamy state, for
he "wist not that it was true which was done by the angel; but thought he saw a
vision" (Acts xii. 9). When, however, he was clear of the prison, having passed
down one street, the angel left him. His mission was ended. And the Apostle,
now come to himself, and conscious of his freedom, could say, "Now I know of a
surety, that the Lord hath sent His angel, and hath delivered me out of the
hand of Herod, and from all the expectation of the people of the Jews" (11).
Then bending his steps to Mary's house, the mother of John Mark, where many
were gathered together praying, he knocked at the door to announce in person
the answer to their prayers. But who could be disturbing them at that hour of
the night? A damsel named Rhoda went to learn. The sound of the voice she well
knew: Peter was at the gate. Joy filled her heart. She ran back to announce the
welcome but unexpected intelligence. Impossible to be true, the company
thought, forgetful that it is a real thing to pray, and for God to answer
prayer. Peter's continued knocking, and the damsel's asseverations, made it
impossible for the company to refuse to investigate the matter. So the door was
opened, and Peter certainly stood before them, delivered from prison and from
his impending doom. Explanations on his part quickly followed, and with an
injunction to tell James and the brethren, he departed and went to another
place. Short was the interview, but most satisfactory. Then - prayer had been
answered : Peter was free. After this, save his appearance at the council in
chap, xv., and the account of the part he took in it, his very name drops out
of the history of the Acts. His special service in connection with the Gospel
had been carried out. He had opened the kingdom of the heavens to both Jews
(ii.) and Gentiles (x.): and although he laboured, and travelled in service
after that (1 Cor. ix. 5 ; Gal. ii. 11 ; 1 Peter v. 13), he finds no further
place in the pages of the Church's first historian, who will now devote himself
for a time to tracing out the extension of the work among the
Gentiles.
The Prison, and the Court. Day dawned, light streamed
into the prison; but where was the prisoner? The guards woke up to find that
Peter was not there, though tne chains, which had bound him to them, were still
fastened to his two custodians. They might call to the other guards, but none
of them had seen Peter escaping, though he had passed by them. None had
connived at his disappearance. Where was he ? Would they examine the great iron
gate ? That was firmly fastened ; no one had tampered with it. No trace of the
prisoner, however, could they find. No explanation but one of his escape could
be really entertained. Supernatural power must have been in exercise, for of
haste in his departing there was no evidence. His sandals, his girdle, his
upper garment, all had disappeared. But again they might ask, Where was he?
There was no small stir among the soldiers. The prisoner, however, they found
not.
The king was informed of his mysterious disappearance. He sought
for his prisoner, and surely he had all the Jewish authorities, with many of
the population probably, on his side. But all in vain : he could not be found.
The Lord evidently sheltered him. The guards therefore must die, technically
guilty of remissness, though really innocent of any crime worthy of death or of
bonds. Herod, thus defeated, left Jerusalem for Caesarea.
Herod's
End. Where Peter went has not been disclosed. Herod's end, however, both
sacred and profane history have put on record. He died in great suffering of a
loathsome disease, smitten by an angel after receiving the adulation of a crowd
that his voice was that of a god and not of a man. Angelic agency had delivered
Peter. Angelic agency rid the world of this new persecutor of the Church. He
was eaten up of worms. Short-lived had been his triumph over the Christians.
Short-lived had been his greatness as a ruler. He could boast of an extent of
territory which no one of his family since his grandfather had enjoyed. He
could rejoice in the favour of the Emperor Claudius. Of wealth, too, he had
abundance, yet he died miserably poor if he died without Christ. Imperial
favour and friendship, and kingly power on earth, what are they worth, if worms
attack the body, and the individual passes away unsaved ?
The last
persecution at Jerusalem had ended. With what result? "The Word of God grew and
multiplied" (xii. 24). So had it ever been. After the detention of Peter and
John, and their release, we read: "With great power gave the Apostles witness
of the resurrection of the Lord Jesus, and great grace was upon them all" (iv.
33). The whole apostolic company were next arrested and threatened; but "the
Word of God increased; and the number of the disciples multiplied in Jerusalem
gaeatly; and a great company of the priests were obedient to the faith" (vi.
7). Stephen was martyred, and the disciples thereby "scattered abroad, went
everywhere preaching the Word" (viii. 4). Threats, imprisonments, martyrdoms,
did not arrest the movement. And certainly Herod's awful end would not embolden
any further attempts against the Apostles. Persecution at Jerusalem then, as
far as we know, ceased ; and Barnabas and Saul could return unmolested to
Antioch, taking with them John, whose surname was Mark. The ministry of love on
the part of the Christians at Antioch to the poor saints at Jerusalem was
discharged. Now we are to read of fresh conquests of the Gospel, and that in
new countries, and amongst both barbarians and educated
heathen.
Guidance. We may here pause for a moment to survey the
work. Samaria evangelised, Gentiles admitted into the kingdom, Greeks converted
at Antioch: such is the record in brief, besides the work in Judaea and in
Jerusalem, and all carried out without apostolic direction or human authority.
The Holy Ghost opened out, as we have said, fields of labour independently of
human direction. What He did then we may count on Him to do still. It is wise
to let Him work as He will, and then, like the Apostles, gladly to acknowledge
what He had done. The exercise of ministry in the Word never was subject to
apostolic direction in early days. Should it be subordinated to men, however
godly and earnest, now ? We ask the question. The reader can surely answer
it.
Peter's Ministry. We have said that Peter now vanishes from
the pages of the Acts, saving his appearance at the council in Jerusalem (xv.).
A few words, then, on his ministry may not be out of place. In certain things
in his preaching he stands out alone. At Pentecost by his word three thousand
were converted. At Caesarea the whole company addressed received blessing. He
preached, too, in the Temple court, and proclaimed, one may suppose, in sight
of the brazen altar plenary forgiveness, and that apart from Jewish rites, and
the blood of bulls and of goats. Then, like Paul, he could open up the
prophetic word (Psalms xvi., ex., cxviii.; Deut. xviii.), and point out that
the Lord Jesus was the real subject of it. Addressing Jews, he quotes in full
Old Testament Scriptures. Addressing Gentiles, he only refers to them. A
fitness in this we can all see. He knew his audience, and ministered
accordingly. Then as to miracles. He healed the sick, and raised the dead. In
this, too, Paul can be compared with him; whilst both he at Jerusalem, and Paul
at Ephesus, must have appeared as men to be wondered at. By his shadow sick
ones were cured. From Paul's body healing virtue by napkins was conveyed. Yet
all this did not shelter either the one or the other from imprisonment, nor
finally, in each case, from a martyr's death.
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Chapter Ten