Lives of the apostles of Jesus Christ

by David Francis Bacon

“Seleucia was a little north-west of Antioch, upon the Mediterranean sea, named from its founder, Seleucus.——Cyprus, so called from the flower of the Cypress-trees growing there.——Pliny, lib. xii. cap. 24.——Eustathius. In Dionysius p. 110. It was an island, having on the east the Syrian, on the west the Pamphylian, on the south the Phoenician, on the north the Cilician sea. It was celebrated among the heathens for its fertility as being sufficiently provided with all things within itself. Strabo, lib. xiv. 468, 469. It was very infamous for the worship of Venus, who had thence her name Κύπρις. It was memorable among the Jews as being an island in which they so much abounded; and among Christians for being the place where Joses, called Barnabas, had the land he sold, Acts iv. 36; and where Mnason, an old disciple, lived; Acts xxi. 16.——(Whitby’s Table.) Salamis was once a famous city of Cyprus, opposite to Seleucia, on the Syrian coast.——(Wells.) It was in the eastern part of Cyprus. It was famous among the Greek writers for the story of the Dragon killed by Chycreas, their king; and for the death of Anaxarchus, whom Nicocreon, the tyrant of that island, pounded to death with iron pestles.”——(Bochart, Canaan, lib. i. c. 2——Laert, lib. ix. p. 579.) Williams’s Pearson.

Proconsul.——The Greek title Ανθυπατος, was applied only to those governors of provinces who were invested with proconsular dignity. ‘And on the supposition that Cyprus was not a province of this description, it has been inferred that the title given to Sergius Paulus in this place, was a title that did not properly belong to him. A passage has indeed been quoted from Dion Cassius, (History of Rome, lib. liv. p. 523, edited by Hanoviae, 1690,) who, speaking of the governors of Cyprus and some other Roman provinces, applies to them the same title which is applied to Sergius Paulus. But, as Dion Cassius is speaking of several Roman provinces at the same time, one of which was certainly governed by a proconsul, it has been supposed, that for the sake of brevity, he used one term for all of them, whether it applied to all of them or not. That Cyprus, however, ought to be excluded, and that the title which he employed, as well as St. Luke, really did belong to the Roman governors of Cyprus, appears from the inscription on a coin belonging to Cyprus itself. It belonged to the people of that island as appears from the word ΚΥΠΡΙΩΝ on the reverse: and, though not struck while Sergius Paulus himself was governor, it was struck, as appears from the inscription on the reverse, in the time of Proclus, who was next to Sergius Paulus in the government of Cyprus. And, on this coin the same title ΑΝΘΥΠΑΤΟΣ, is given to Proclus, which St. Luke gives Sergius Paulus.’ (Bishop Marsh’s Lecture part v. pp. 85, 86.) That Cyprus was a proconsulate, is also evident [♦]from an ancient inscription of Caligula’s reign, in which Aquius Scaura is called the proconsul of Cyprus. (Gruteri Corpus Inscriptionem, tom. i. part ii. p, cccix. No. 3, edited by Graevii Amsterdam, 1707.) Horne’s Introd.

[♦] “lrom” replaced with “from”

HIS CHANGE OF NAME.

In connection with this first miracle of the apostle of Tarsus, it is mentioned by the historian of the Acts of the Apostles, that Saul thenceforth bore the name of Paul, and the reader is thence fairly led to suppose, that the name was taken from that of Sergius Paul, who is the most important personage concerned in the event; and being the first eminent man who is specified as having been converted by the apostle, seems therefore to deserve, in this case, the honor of conferring a new name on the wonder-working Saul. This coincidence between the name and the occasion, may be justly esteemed sufficient ground for assuming this as the true origin of the name by which the apostle was ever after designated,——which he applies to himself in his writings, and by which he is always mentioned throughout the Christian world, in all ages. With the name of “Saul of Tarsus,” there were too many evil associations already inseparably connected, in the minds of all the Jewish inhabitants of the east, and the troublesome character of those prevalent impressions having been perhaps particularly obvious to the apostle, during his first missionary tour, he seized this honorable occasion, to exchange it for one that had no such evil associations; and he was therefore afterwards known only by the name of PAUL.

Embarking at Paphos, the apostles, after doubling cape Acamas, the most western point of the island, sailed northwestward, towards the northern coast of Asia Minor,——and after a voyage of about two hundred miles, reached Perga, a city in Pamphylia. This place was not a sea-port, but stood on the west bank of the river Cestrus, about eight miles from the sea. It was there built by the Attalian kings of south-western Asia, and was by them made the most splendid city of Pamphylia. Near the town, and on a rising ground, was a very famous temple of Diana, to which every year resorted a grand religious assembly, to celebrate the worship of this great Asian goddess. In such a strong hold of heathenism, the apostles must have found much occasion for the preaching of the gospel; but the historian of their Acts gives no account of anything here said or done by them, and only mentions that at this place their companion, John Mark, gave up his ministration with them, and returned to Jerusalem. Paul and Barnabas then went on without him, to the north, and proceeded, without any material delay, directly through Pamphylia, and over the ranges of Taurus, through Pisidia, into Phrygia Katakekaumene, where they made some stay at the city of Antioch, which was distinguished from the great capital of Syria bearing the same royal name, by being called “Antioch of Pisidia,” because, though really within the boundaries of Phrygia, it was often numbered among the cities of the province next south, near whose borders it stood, and was therefore associated with the towns of Pisidia by those who lived south and east of them. At this place the apostles probably arrived towards the last of the week, and reposing here on the sabbath, they went into the Jewish synagogue, along with the usual worshiping assembly, and took their seats quietly among the rest. After the regular service of the day (consisting of the reading of select portions of the law and the prophets) was over, the minister of the synagogue, according to custom, gave an invitation to the apostles to preach to the people, if they felt disposed to do so. It should be noticed, that in the Jewish synagogues, there was no regular person appointed to preach, the minister being only a sort of reader, who conducted the devotions of the meeting, and chanted the lessons from the Scriptures, as arranged for each sabbath. When these regular duties were over, the custom was to invite a discourse from any person disposed or qualified to address the people,——the whole being always thus conducted somewhat on the plan of a modern “conference meeting.” On this day, the minister, noticing two grave and intelligent-looking persons among the worshipers, joining devoutly in the service of God, and perceiving them to be of a higher order than most of the assembly, or perhaps having received a previous hint of the fact that they were well-qualified religious teachers, who had valuable doctrines to communicate to the people,——sent word to them, “Brethren! if you have any word of exhortation for the people, say on.” Paul then,——as usual, taking the precedence of Barnabas in speaking, on account of his own superior endowments as an orator,——addressed the meeting, beginning with the usual form of words, accompanied with a graceful gesticulation, beseeching their favor. “Men of Israel! and you that fear God! give your attention.” The two different classes of persons included in this formula, are evidently, first, those who were Jews by birth and education, and second, those devout Gentiles who reverenced the God of Israel and conformed to the law of Moses, worshiping with the Jews on the sabbath. Paul, in his sermon, which was of considerable length, began in the usual form of an apostolic discourse to the Jews, by recurring to the early Hebrew history, and running over the great leading events and persons mentioned in their sacred writings, that might be considered as preparing the way for the Messiah. Then, proceeding to the narration of the most important points in the history of the new dispensation, he applied all the quoted predictions of the inspired men of old, to the man Christ Jesus, whom they now preached. The substance of his discourse was, that in Jesus Christ were fully accomplished those splendid prophecies contained in the Psalms, concerning the future glories of the line of David; and more especially that by his attested resurrection he had fulfilled the words spoken by the Psalmist, of the triumphs of the “Holy One” over the grave and corruption. Paul thus concluded,——“Be it known to you therefore, brethren, that through this man is preached to you forgiveness of sins; and every one that believes in him is justified from all things, from which you could not be justified by the law of Moses. Beware therefore, lest that come upon you which is spoken by the prophets,——‘See! you despisers! and wonder and be amazed; for I will do a work in your days, which you shall not believe, even if one should tell it to you.’” These denunciatory concluding words are from the prophet Habakkuk, where he is foretelling to the Israelites of his day, the devastating invasion of the Chaldeans; and the apostle in quoting them, aimed to impress his hearers with the certainty of similar evils to fall upon their nation,——evils so tremendous, that they might naturally disbelieve the warning, if it should give them the awful particulars of the coming ruin, but whose solemn truth they would, nevertheless, too soon learn in its actual accomplishment. These words being directed in a rather bitter tone of warning to the Jews in particular, that portion of the audience do not appear to have been much pleased with his address; but while the most of them were retiring from the synagogue, the Gentiles declared their high satisfaction with the discourse, and expressed an earnest desire that it might be repeated to them on the next sabbath,——a request with which ministers in these modern times are very rarely complimented by their congregations. After the meeting broke up, many of the audience were so loth to part with preachers of this extraordinary character, that they followed the apostles to their lodgings. These were mostly the religious proselytes from the heathen who worshiped with the Jews in the synagogue, but some even of the Jews were so well satisfied with what they had heard, that they also accompanied the throng that followed the apostles. Paul and Barnabas did not suffer this occasion to pass unimproved; but as they went along, discoursed to the company, exhorting them to stand fast in the grace of God. They continued in the city through the week, and meanwhile the fame of their doctrines and their eloquence extended so fast and so far, that when on the next sabbath they went to the synagogue to preach according to promise, almost the whole city came pouring in, along with them, to hear the word of God. But when the Jews, who had already been considerably displeased by the manner in which they had been addressed the last sabbath, saw the multitudes which were thronging to hear these new interlopers, they were filled with envy, and when Paul renewed his discourse, they openly disputed him,——denied his conclusions, and abused him, and his doctrine. Paul and Barnabas, justly indignant at this exhibition of meanness, that thus set itself against the progress of the truth among the Gentiles, from whom the Jews, not content with rejecting the gospel themselves, would also exclude the light of the word,——boldly declared to them——“It was necessary that the word of God should be first spoken to you; but since you have cast it off, and thus evince yourselves unworthy of everlasting life,——behold, we turn to the heathen. For thus did God command us, ‘I have set thee for a light to the heathen, that thou mightest be for their salvation, even to the uttermost part of the earth.’” And the heathen hearing this, rejoiced, and glorified the word of the Lord, and many of them believed, to their everlasting salvation. And the word of God was spread throughout that whole country; but the opposition of the Jews increasing in proportion to the progress of the faith of Christ, a great disturbance was raised against the apostles among the aristocracy of the city, who favored the Jews, and more especially among the women of high family, who were proselytes; and the result of the commotion was, that the apostles were driven out of the city. Paul and Barnabas, in conformity to the original injunction of Jesus to the twelve, shook off the dust of their feet, as an expressive testimony against them,——and turning eastward, came to another city, named Iconium, in Lycaonia, the most eastern province of Phrygia.

Lycaonia is a province of Asia Minor, accounted the southern part of Cappadocia, having Isauria on the west, Armenia Minor on the east, and Cilicia on the south. Its chief cities are all mentioned in this chapter xiv. viz., Iconium, Lystra, and Derbe. They spake in the Lycaonian tongue, verse 10, which is generally understood to have been a corrupt Greek, intermingled with many Syriac words.——Horne’s Introduction.

Iconium was the capital of Lycaonia, and is mentioned by the Grecian and Roman writers, before and after the apostolic times, as a place of some importance; but nothing definite is known of its size and character. It appears, at any rate, from the apostolic record, that this flourishing city was one of the numerous centers of the Jewish population, that filled so much of Asia Minor; and here, according to their custom, the apostles made their first communication of the gospel, in the Jewish synagogue. Entering this place of worship, they spoke with such effect, that a great number both of Greeks and Jews were thoroughly convinced of the truth of the Christian doctrine, and professed their faith in Jesus. But, as usual, there was in Iconium a great residue of bigoted adherents to the Mosaic faith, who could appreciate neither the true scope of the ancient dispensation, nor the perfection of gospel truth; and a set of these fellows undertook to make trouble for the apostles, in the same way that it had been done at the Pisidian Antioch. Not having power or influence enough among themselves to effect any great mischief, they were obliged to resort to the expedient of exciting the ill-will of the Gentile inhabitants and rulers of the city, against the objects of their mischievous designs,——and in this instance were successful, inasmuch as “they made their minds disaffected against the brethren.” But in spite of all this opposition, thus powerfully manifested, “long time they abode there, speaking boldly in the Lord,” who did not fail to give them the ever-promised support of his presence, but “gave testimony to the word of his grace, and caused signs and miracles to be done by their hands.” The immediate effect of this bold maintenance of the truth was, that they soon made a strong impression on the feelings of the mass of the people, and created among them a disposition to defend the preachers of the word of heavenly grace, against the malice of their haters. The consequence of course was, that the whole city was directly divided into two great parties, one for and the other against the apostles. On one hand the supporters of the Jewish faction were bent upon driving out the innovators from the city, and on the other, the numerous audiences, who had been interested in the preaching of Paul and Barnabas, were perfectly determined to stand by the apostles at all hazards, and the whole city seems to have been on the eve of a regular battle about this difference. But it did not suit the apostles’ scheme to make use of such means for their own advancement or defence; and hearing that a grand crisis in affairs was approaching, in the opposition of the Jewish faction, they took the resolution of evading the difficulty, by withdrawing themselves quietly from the scene of commotion, in which there was but very little prospect of being useful, just then. The whole gang of their opponents, both Gentiles and Jews, rulers and commonalty, having turned out for the express purpose of executing popular vengeance on these odious agitators, by abusing and pelting them, the apostles, on getting notice of the scheme, moved off, before the mob could lay hands on them, and soon got beyond their reach, in other cities.

These fugitives from popular vengeance, after having so narrowly escaped being sacrificed to public opinion, turned their course southward, and stopped next on their adventurous route at the city of Lystra, also within Lycaonia, where they preached the gospel, and not only in the city and its immediate vicinity, but also throughout the whole surrounding region, and in the neighboring towns. In the progress of their labors in Lystra, they one day were preaching in the presence of a man who had been lame from his birth, being in exactly the same predicament with the cripple who was the subject of the first miracle of Peter and John, in the temple. This unfortunate auditor of Paul and Barnabas believed the word of truth which they preached; and as he sat among the rest, being noticed by the former apostle, was recognized as a true believer. Looking earnestly on him, Paul, without questioning him at all as to his faith, said to him at once, in a loud voice, “Rise, and stand on thy feet.” Instantly the man sprang up, and walked. When the people saw this amazing and palpable miracle, they cried out, in their Lycaonian dialect, “The gods are come down to us in the likeness of men.” Struck with this notion, they immediately sought to designate the individual deities who had thus honored the city of Lystra with their presence; and at once recognized in the stately form, and solemn, silent majesty of Barnabas, the awful front of Jupiter, the Father of all the gods; and as for the lively, mercurial person attending upon him, and acting, on all occasions, as the spokesman, with such vivid, burning eloquence,——who could he be but the attendant and agent of Jupiter, Hermes, the god of eloquence and of travelers? Full of this conceit, and anxious to testify their devout sense of this condescension, the citizens bustled about, and with no small parade brought out a solemn sacrificial procession, with oxen and garlands, headed by the priests of Jupiter, and were proceeding to offer a sacrifice in solemn form to the divine personages who had thus veiled their dignity in human shape, when the apostles, horror-struck at this degrading exhibition of the idolatrous spirit against which they were warring, and without a single sensation of pride or gratitude for this great compliment done them, ran in among the people, rending their clothes in the significant and fantastic gesture of true Orientals, and cried out with great earnestness, “Sirs! what do you mean? We also are men of like constitutions with yourselves, and we preach to you with the express intent that you should turn from these follies to the living God, who made heaven and earth and sea, and all that is in them.——He, indeed, in times past, left all nations to walk in their own ways. Yet he left himself not wholly without witness of his being and goodness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.” With these words of splendid eloquence and magnificent conception bursting from their lips in the inspiration of the moment,——the apostles, with no small ado, stopped the idolatrous folly of the Lystrans, who probably felt and looked very silly, when the mistake into which they had been drawn by a mere mob-cry, was shown to them. Indignant, not so much at themselves, who alone were truly blamable for the error, as against the persons who were the nobly innocent occasions of it,——they were in a state of feeling to overbalance this piece of extravagance by another,——much more wicked, because it was not mere nonsense, but downright cruelty. When, therefore, certain spiteful Jews came to Lystra from Antioch and Iconium, from which places they had been hunting, like hounds, on the track of the apostles, and told their abusive lies to the people about the character of these two strange travelers, the foolish Lystrans were easily persuaded to crown their absurdity by falling upon Paul, who seemed to be the person most active in the business. Having seized him, before he could slip out of their hands, as he usually did from his persecutors, they pelted him with such effect that he fell down as if dead; and they, with no small alacrity, dragged him out of the city as a mere carcase. But the mob had hardly dispersed, when he rose up, to the great wonder of the brethren who stood mourning about him, and went back with them into the city. The whole of this interesting series of events is a firm testimony to the honesty of the apostolic narrative, exhibiting, as it does, so fairly, the most natural, and at the same time, the most contemptible tendencies of the human character. Never was there given such a beautiful illustration of the value and moral force of public opinion! unless, perhaps, in the very similar case of Jesus, in Jerusalem:——“Hosanna,” to-day, and “Crucify him,” to-morrow. One moment, exalting the apostles to the name and honors of the highest of all the gods; the next, pelting them through the streets, and kicking them out of the city as a nuisance. The Bible is everywhere found to be just so bitterly true to human nature, and the whole world cannot furnish a story in which the character and moral value of popular movements are better exhibited than in the adventures of the apostles, as recorded by Luke.

Acts xiv. 12. “It has been inquired why the Lystrans suspected that Paul and Barnabas were Mercury and Jupiter? To this it may be answered, 1st. that the ancients supposed the gods especially visited those cities which were sacred to them. Now from verse 13, it appears that Jupiter was worshiped among these people; and that Mercury too was, there is no reason to doubt, considering how general his worship would be in so commercial a tract of Maritime Asia. (Gughling de Paulo Mercurio, p. 9, and Walch Spic. Antiquities, Lystra, p. 9.) How then was it that the priest of Mercury did not also appear? This would induce one rather to suppose that there was no temple to Mercury at Lystra. Probably the worship of that god was confined to the sea-coast; whereas Lystra was in the interior and mountainous country. 2. It appears from mythological history, that Jupiter was thought to generally descend on earth accompanied by Mercury. See Plautus, Amphitryon, 1, 1, 1. Ovid, Metamorphoses, 8, 626, and Fasti, 5, 495. 3. It was a very common story, and no doubt, familiar to the Lystrans, that Jupiter and Mercury formerly traversed Phrygia together, and were received by Philemon and Baucis. (See Ovid, Metamorphoses, 8, 611, Gelpke in Symbol. ad Interp. Acts xiv. 12.) Mr. Harrington has yet more appositely observed, (in his Works, p. 330,) that this persuasion might gain the more easily on the minds of the Lycaonians, on account of the well-known fable of Jupiter and Mercury, who were said to have descended from heaven in human shape, and to have been entertained by Lycaon, from whom the Lycaonians received their name.