king, had been in mere physique. He was born to the privilege of Roman citizenship, and is best known by his Roman name of Paul; and he used his birthright for his own protection when persecuted as a Christian (Acts 22. 25-29). He thought highly of Tarsus, his birthplace. Its surroundings were beautiful and favorable; it was "no mean eity;" but its pagan immoralities must have helped to deepen his sense of human depravity (cf. Rom. 1. 26, 27). In Tarsus he was brought up as a strictly Jewish child, getting possibly some insight into pagan literature, but mainly occupied with the Hebrew Canon. At the age of thirteen, when he should become a "child of the Law," he was most likely transferred to Jerusalem, where his sister was, and there put under the charge of Gamaliel, the son of Simeon, and grandson of the renowned Hillel. Gamaliel appears to great advantage in the Acts of the Apostles as the advocate of toleration (Acts 5.34). He was also favorable to a more liberal education than was to be had in other schools. Still it is quite possible that a man of such influence may, notwithstanding his tolerant spirit, have had much to do with the deputations from the Pharisees which waited upon Jesus and tried to entangle Him in His talk. As Saul cannot well have been more than ten years younger than Jesus, and may have been still at Gamaliel's feet during our Lord's public ministry, it is quite reasonable to suppose that he saw and heard Jesus in the flesh, though such TARSUS. a knowing of Christ after the flesh (2 Cor. 5. 16; cf. 1 Cor. 9. 1) cannot have ended in any saving interest in Him. On the contrary, Saul seems to have been led into deep antagonism to Christ and His cause. Indeed he came, as a "Pharisee of the Pharisees," to regard Christ as the enemy of Pharisaism, as pursuing an unpatriotic course, and as never likely to give the Hebrew race the political emancipation it desired. Though a pupil of Gamaliel, Saul did not follow his master in his tolerant courses, but, with the fiery ardor of youth, stood ready to undertake a crusade against the Christian cause. On the Way to Damascus. - Accordingly, when Stephen earned the crown of martyrdom, the young Saul did not hesitate to hold the raiment of the witnesses who secured his condemnation and stoned him (Acts 7. 58). Not only so, but he obtained authority from the chief priests to hunt down the Christians, and, first at Jerusalem, and afterwards in other cities, he prosecuted his work of extermination (Acts 8. 1-3). He was essentially a man of action. Yet we must believe he had been discovering the weakness of the legal system in which, as a Pharisee, he had been brought up. It would appear from Rom. 7. 7 that the tenth commandment in particular had borne in upon his con (From a Photograph by Bonds) science a sense of sin which no ritual could remove. He must also have thought much upon the crucifixion of Christ and upon the significance of His resurrection - if it were indeed true, as the persecuted Christians believed, that He had risen from the dead. So we are warranted in believing that Saul may have experienced considerable heart-searching, and thought much about Christ, before he undertook the journey to Damascus which revolutionized his whole life. His Conversion. - As he approached Damascus on his mission of persecution, he was overwhelmed by a dazzling splendor such as outshone the Syrian sun, and heard a voice saying to him, "Saul, Saul, why persecutest thou me?" Most probably the stricken persecutor recognizes the voice; but to make sure, he cries, "Who art thou, Lord?" and receives as answer, "I am Jesus, whom thou persecutest." Then is borne in upon his spirit the fact that Jesus, who was put to death through Pharisaic spite, is risen, and is sympathizing with His persecuted people, taking their persecution as meant for Himself. There is nothing better now for Saul to do than surrender to the risen Saviour. Henceforth Christ is Lord of his conscience, and his one concern is to know what his Lord would rabbi at Gamaliel's feet becomes, at the feet of The Apostle of the Gentiles. - His own idea at first was that the synagogue and his Jewish Countrymen constituted the field for which he was specially fitted (Acts 22. 19-21). His Lord thought otherwise. The Gentiles were henceforward to be Saul's chief care. To this special work he had been divinely called. Asia Minor, the Egean Archipelago, Greece, Rome, became the parish of this greatest of Christian missionaries. The travels of this Roman citizen are more important to the world now than the travels of the emperor. He remains, after Jesus Christ, his Lord and Master, the most influential of the (Acts 9 25.) Syria, and afterwards the residence of the Roman governors of the province of the same name, stood on the left bank of the Orontes, which a little lower down separates the range of Mount Amanus from the chain of Lebanon. Built partly on an island, partly on low ground, and partly on the rocky slopes of Mount Silpius, it was a city of singular beauty, adorned with magnificent temples, palaces, and colonnades. Its delightful climate, and the close proximity of the sanctuary of Apollo-with its fountains, its groves, and its licentious rites-attracted pleasure-seekers from all parts of the Roman Empire. But a large majority of its population was a worthless rabble of Greeks and Orientals, which passed its time in the theatres or in faction fights on the racecourse. There was also a large Jewish colony dating from the time when, under the Seleucid monarchs, and especially during the reign of Antiochus Epiphanes, Antioch was closely connected with Jewish history. How far the Antiochian Jews had been able to resist the Greek influence to which they were exposed is uncertain; but many of the Greeks appear to have become "God-fearing proselytes," or "Proselytes of the Gate." On the dispersion that followed the martyrdom of Stephen, certain Jews of Cyprus and Cyrene, who had been brought up in Greek lands, came to Antioch, and addressed both Jews and Greek proselytes in the synagogue. Their preaching was successful. A mixed body of Jews and Greek proselytes formed a primitive congregation, which gradually increased in numbers until it attracted the attention of the church in Jerusalem. In accordance with a former precedent (Acts 8. 14), Barnabas, "a good man, and full of the Holy Ghost and of faich," was sent by the church to encourage the new congregation. After exhorting them to "cleave unto the Lord," he went to Tarsus to seek for Saul, whose sponAntioch, the metropolis of the Greek kings of sor he had been before the apostles at Jerusa sons of men. FIRST MISSIONARY JOURNEY. lem, and whose special qualifications for work amongst the Gentiles he knew. They returned together (43 A.D.), and henceforth Antioch becomes the centre of progress and of historical interest in the church. Here the brethren were first called Christians, or "they that are connected with Christos"-a title that could not have originated with the Jews. Whether Christos were a god or a leader the Antiochians knew not, and popular fancy changed the name to Chrêstos (good, useful"), a term which occurs in the form Chrestians in inscriptions. Agabus having foretold a dearth, the congregation sent Barnabas and Saul with relief to the brethren in Judæa. The visit, probably that referred to in Gal. 2. 2 as due to a revelation, marks an important stage in the development of the church. The older apostles recognized the apostleship of Barnabas and Saul (Gal. 2. 9), and their special mission to "preach Him among the Gentiles." Saul was also able to confer privately with the three leading apostles; and Titus, a Greek who had accompanied him to Jerusalem, was not compelled to be circumcised. The Antiochian delegates appear to have remained in the city during the year of famine (46 A.D.), and it was possibly during this period that the wonderful revelation described in 2 Cor. 12. 2-4 took place. They left in the early part of 47 A.D.; Saul, whilst in a trance, having been told by the Lord to "depart: for I will send thee far hence unto the Gentiles" (Acts 22. 21). Soon after their return to Antioch, with John Mark as companion, there was a fuller manifestation of divine grace to the church. As the prophets and teachers-Barnabas, Simeon, surnamed Niger, and Lucius of Cyrene, with Manaen, foster-brother of Herod the tetrarch, and Saulministered to the Lord and fasted, the Holy Spirit commanded: "Separate me Barnabas and Saul for the work whereunto I have called them." The church, after holding a special service, bade them "God-speed"; and they descended the valley of the Orontes to Seleucia, a strong maritime fortress, built by Seleucus Nicator, with an inner and an outer harbor, whence ships sailed to all parts of the Levant. Here, about March 47 A.D., the apostles embarked for Cyprus, and sailing out past the towering peak of Mount Casius, landed on the east side of the island at Salamis, then a flourishing city, with a large Jewish population; now a solitude, overgrown with thorns and thistles. At Salamis, where they probably found a small congregation of Christians (Acts 11. 19), they preached in the synagogue. They then made a missionary tour through the island, visiting the Jewish communities, and finally reached Paphos. This town, built on the slopes of a conspicuous hill which was crowned by the famous temple of Aphrodite, was the residence of the Roman proconsul Sergius Paulus. Amongst the suite of the governor was a Jew-Elymas, Bar-jesus- who was skilled in all the lore and strange powers of the Median Magi. This man represented a widespread Eastern religion, which must either destroy or be destroyed by Christianity; and, when the apostles were brought before the proconsul, he withstood Saul. The conflict between the two religions one crushing all individuality in its votaries, the other proclaiming freedom for the human mind -was short. The triumph of Christianity was 88 (From a Photograph by Binil) complete. Elymas was struck with blindness, and the governor believed. Saul, like every educated Cilician and Syrian had a native and a Greek name. He now drops his Jewish name, and adopts his Græco-Roman name, Paul. At the same time he takes the leading place, and appeals directly to the Græco-Roman world as Paul, a citizen of the Roman Empire. The power granted to Paul in his conflict with Elymas may be regarded as a token of the divine approval of this second step in the admission of the Gentiles. Setting sail from Paphos, and landing probably at Attalia, the apostles came to Perga, a large town in the low-lying coast district of the province of Pamphylia. It was famed for the worship of Artemis; and there may still be seen the remains of a large theatre, a stadium, temples, gateways, and stately colonnades. Here John Mark departed from them, and returned to Jerusalem, under circumstances that left a lasting impression on Paul's mind Acts 15. 38); and here perhaps Paul contracted the malarial fever, which, it has been suggested, was the physical infirmity that occasioned his visit to Galatia (Gal. 4. 13), and the" thorn in the flesh" (2 Cor. 12. 7) that frequently tormented him. Leaving Perga, they crossed the range of Mount Taurus, where they were exposed to "perils of rivers, perils of robbers," and passing through the picturesque lake district to the north, reached from Ephesus to the east. The town was almost surrounded by 'gardens and orchards, and it lay well out on the great treeless plain of Asia Minor, from the surface of which the distant mountains seem to rise like islands from a summer sea. Here, as at Antioch, the preaching of the apostles in the synagogue was at first successful, and their missionary work was brought to a close by the machinations of the Jews. Paul and Barnabas, having become aware of a conspiracy to stone them, fled to Lycaonia. Their way for about eleven miles lay over the level plain, and then crossed the low ridge that separated the Phrygian from the Lycaonian "region" of Galatia, to Lystra. The "very brilliant colony of Lystra," as the town is called in an inscription, was the most easterly of the fortresses constructed by Augustus to keep the wild mountaineers in order. It stood on an isolated hill in a fine valley, through which runs a river, and before it was a temple of Jupiter. From the use of the Lycaonian language (Acts 14. 11), most of the inhabitants appear to have been natives, and not Roman colonists. On one occasion when preaching in the city, Paul healed a man who had been a cripple from his birth, and the superstitious people at once cried out that the gods had come down to them. Barnabas was identified with Jupiter, and Paul with Mercury; and it was with difficulty that the apostles prevented the priests of the temple from doing sacrifice to them. Not long afterwards the fickle mob, persuaded by Jews from Iconium, stoned Paul, and dragged his body out of the city, believing him to be dead. But he recovered, and was able on the following morning to commence a journey of about twenty-seven miles, over the plain to Antioch in Pisidia. This town, charmingly situated on the banks of the Anthius at an altitude of about 3,500 feet, was at once a strong fortress, a Roman colony, and the military and administrative centre of a "region"- the "Phrygian region" of Galatia. It was a centre of Greek culture amidst the untutored Phrygians and Pisidians, and the home of a large Jewish population, whose ancestors had been transplanted by one of the Seleucid kings. On a Sabbath day, soon after their arrival, the apostles entered the synagogue; and on being invited to speak, Paul addressed the congregation with emphatic gesture. His address made a deep impression, and his hearers besought him to speak again on the following Sabbath. The synagogue was on that occasion crowded with Jews, proselytes, and Gentiles. The presence of the last roused the jealousy of the Jews, who contradicted and blasphemed when Paul preached the same gospel to all. The apostles at once Derbe, where the gospel was preached with turned to the Gentiles. Many believed, and the success. Here, having reached the limits of the first Gentile congregation separate from the Roman province, the apostles turned and revissynagogue was established. The Jews, making ited Lystra, Iconium, and Antioch. On their use of the influence which religious women return journey they apparently refrained from exercised throughout Asia Minor, and winning preaching, and devoted themselves to the orover the chief men of the city, excited a perse-ganization of the new churches, in each of which cution. Paul and Barnabas were expelled by the magistrates of the city, and travelled as far as Misthia along the "Royal Road" to Lystra. They then crossed the hills to Iconium, a busy trading city on the great road they appointed elders. Recrossing the moun- August 49 A.D. Here, after reporting to the assembled church how God had opened a door of faith unto the Gentiles," Paul and Barnabas resumed their regular duties. First Council at Jerusalem. Not long after their return a difficulty arose, in consequence of the free admission of the Gentiles to the church without compliance with the Jewish law. Peter, who was on a visit to Antioch, used to eat with the Gentiles; but when certain persons came on (From a Photograph.) a mission from James (Acts 15. 24; Gal. 2. 12), and preached that circumcision was necessary for salvation, he began to waver. Paul, and Barnabas after slight hesitation, stood firm, and championed the cause of freedom. Eventually, after much discussion, the church decided to send Paul and Barnabas, with certain others, to Jerusalem, to consult the apostles and elders on the question. The delegates followed the great Roman road along the Syrian coast until they turned inland to Jerusalem; and in passing through Phoenicia and Samaria, Paul caused great joy to the brethren by declaring the free acceptance of Gentile converts. On reaching Jerusalem, Paul and Barnabas were received at a general meeting of the church, at which they gave an account of their work amongst the Gentiles, and explained the cause of their mission. The Judaizing party in the church having stated its views, the whole matter was considered at a special meeting of the apostles and elders. In the council, Peter spoke strongly in favor of freedom for the new converts; and after Paul and Barnabas had addressed the council, James, as president, delivered the decision that no heavier burden should be imposed on Gentile converts than abstention from pollutions of idols, fornication, things strangled, and blood. This decree-a compromise and concession to Jewish prejudices - was embodied in a letter to the Gentile converts in Antioch, Syria, and Cilicia; and Judas Barsabas and Silas were sent to Antioch with the delegates, to confirm its terms by word of mouth. The letter was read to the assembled church, and was received with general satisfaction. Judas and Silas spent some time encouraging the brethren, after which Judas returned to Jerusalem, whilst Silas abode in Antioch. SECOND MISSIONARY JOURNEY. After some days, probably in the spring of 50 A.D., Paul proposed to Barnabas that they should revisit the scene of their previous mission; but when Barnabas wished to take Mark, Paul refused, as Mark had withdrawn from them in Pamphylia. A sharp contention arose, which ended in the departure of Barnabas and Mark for Cyprus, and in Paul's taking as his associate Silas, a Jew and a Roman citizen (Acts 16. 37), whose full name (Silvanus) appears in the superscription of the Epistles to the Thessalonians. After leaving Antioch, Paul and Silas must have crossed Mount Amanus by the pass known as the "Syrian Gates" to Alexandria ad Issum, and then have followed the great Roman road, that led across the battlefield of Issus and over the rich Cilician plain to Adana, and possibly Tarsus. Everywhere as they passed they confirmed the churches; but, Cilicia being part of the province of Syria and under Antioch, they did not deliver the decree. Crossing the snow-capped range of Taurus by the pass of the "Cilician Gates," and travelling through the realm of Antiochus (which, not being Roman territory, is not named), they came to Derbe and Lystra. At the last place Paul found a disciple named Timothy, the son of a Greek and a Jewess, who was well known in Lystra and Iconium; and, having first circumcised him, to disarm Jewish prejudices, took him as a companion. Amongst the churches visited during the journey through the "Phrygian region" of Galatia (Acts 16. 6), and to which the Jerusalem decree was delivered, were no doubt those of Iconium and Pisidian Antioch. Beyond the last place they crossed the frontier into the province of Asia; but being forbidden of the Holy Spirit to preach there, they travelled north, through the "Phrygian region" of Asia, with the intention of entering the province of Bithynia. When, however, they had reached a point opposite Mysia, and were attempting to enter Bithynia, the Spirit of Jesus suffered them not. They then (From a Photograph.) turned westward through Mysia, "neglecting" i.e. not preaching in-it; and, travelling down the lovely valley of the Rhyndacus, probably passed through Artemea, the town of the god dess Artemis, on their way to Troas. Alexandria Troas, prettily situated on ground that rises gently from the Egean, was one of the most important towns of the province of Asia; and its port, bordered by quays and colonnades, of which there are still remains, was a common place of embarkation for Macedonia. Here apparently Paul, who had been led onward to the coast against his original inten tion, first met Luke (Acts 16. 10), the "beloved physician; " and here a man of Macedonia, perhaps Luke, appeared in a vision saying, "Come over and help us." The invitation was at once accepted; and embarking at Troas, they sailed with a fair wind past Tenedos and Imbros to Samothrace, an island which rises abruptly from the sea to a height of 5,248 feet. Here, at |