PHILIP THE EVANGELIST--CONVERSION OF SAUL

PHILIP THE EVANGELIST--CONVERSION OF SAUL
PHILIP MOVES TO SAMARIA
Among those who fled from Jerusalem in consequence of the violent persecution by Saul, was Philip the deacon, the next in order after Stephen. He directed his tour toward Samaria, preaching the gospel at various places in his way, and at length took up his residence in that city. His labors here were crowned with success; he confirmed the doctrine he preached by the performance of many distinguished miracles, and in a short time was attended by a prodigious number of converts. In the city lived a person named Simon, who, by his sorcery and magical arts, had so strangely gained the veneration of the people, that they considered his diabolical illusions as real operations of the power of God. Simon, seeing great numbers of his admirers fall off from him, and embrace the doctrine preached by Philip, pretended to be a convert likewise, and (in hopes of obtaining some share of the miraculous gifts, which he could not but admire in Philip) was baptized by him with some others who had embraced the doctrine of Christ.
HOLY SPIRIT CONFERRED ON NEW CONVERTS
The great success which attended Philip at Samaria being made known to the apostles at Jerusalem, they sent Peter and John to confer the gifts of the Holy Ghost on the new converts. Simon, the magician, perceiving that a power of working miracles was consequent to all those on whom the apostles laid their hands, offered to give them money if they would invest him with a like power. But Peter, knowing the insincerity of his heart, rejected his offer with scorn and detestation; and severely rebuked him in words to this effect: “Thy money (said the great apostle) perish with thee. As thy heart is full of hypocrisy and deceit, thou shalt never be invested with any part of this divine privilege, for thy design in desiring these gifts is to advance thy own credit and esteem among men, and not to enlarge the kingdom of Christ. Repent, therefore, and humble thyself before God for this wicked and impious proposal, that the thoughts of thy heart may be forgiven thee; for I perceive that thy temper and disposition of mind is still vicious and corrupt; that thou art yet bound by the chains of iniquity, and in a state displeasing to God, and dangerous to thyself.”
SIMON BEGS FORGIVENESS
This severe rebuke from Peter greatly affected the mind of Simon; his conscience flew in his face, and he earnestly entreated the apostles to make intercession for him to the throne of grace, that the Almighty might pardon his sins, and not inflict on him those heavy judgments which Peter had intimated were likely to fall on him for his enormous transgressions.
PETER AND JOHN'S PREACHING TRIP
The two apostles, having confirmed the doctrine preached by Philip in Samaria, left that city and returned to Jerusalem, in their way to which they expounded the doctrine of Christ in several considerable villages, and were so successful, as to bring over a prodigious number of sincere proselytes.
ETHIOPIAN EUNUCH
Soon after Peter and John left Samaria, Philip received orders from a heavenly messenger to quit that city, and go southward into the road which led from Jerusalem to Gaza. Philip immediately obeyed the divine mandate; but he had not travelled far before he espied a chariot with a splendid retinue, which, on inquiry, he found belonged to a eunuch, the treasurer of Candace, queen of Ethiopia, who being a proselyte to the Jewish religion had been to pay his devotions at Jerusalem, and was then upon his journey home. When Philip approached the chariot he was directed by the spirit of God to stop and speak to the person within it. This he accordingly did, and found the treasurer commendably employed in reading a passage of the prophet Isaiah. Philip, after apologizing for interrupting him, asked if he clearly understood what he was reading; upon which the treasurer candidly acknowledged he did not, and be sought him to get into the chariot and instruct him. Philip readily obeyed, and when he came to examine the passage which had so much perplexed, and engaged the attention of the treasurer, he found it to be the following: “He was led as a lamb to the slaughter, and like a sheep dumb before the shearer he opened not his mouth; in his humiliation his judgment was taken away, and who shall declare his generation? For his life was taken from the earth.” This text the treasurer desired Philip to explain, asking him whether the prophet spoke this of himself, or of some other person? Philip took this opportunity of preaching to him the gospel of Jesus Christ, and clearly pointed out to him that not only the sense of the passage in question, but likewise several others in the ancient prophets, was fully accomplished in his person, and the transactions that had taken place during his stay on earth.
EUNUCH BAPTIZED
While Philip was expounding the doctrine of Christ to the Ethiopian, they happened to come unto a certain water; and the eunuch said, “See, here is water; what doth hinder me to be baptized?” And Philip said, “If thou believest with all thy heart, thou mayest.” And he answered and said, “I believe that Jesus Christ is the Son of God.” And he commanded the chariot to stand still, and they went down into the water, both Philip and the eunuch, and he baptized him. “And when they were come up out of the water, the spirit of the Lord caught away Philip, that the eunuch saw him no more, and he went on his way rejoicing. But Philip was found at Azotus; and passing through he preached in all the cities, till he came to Caesarea”[444] (Acts 8:36-40).
[444] A city and port of Palestine, on the Mediterranean sea, seventy-five miles northwest from Jerusalem. The tower of Strato was erected here for the defence of the harbor; but Herod the Great improved the port by a breakwater, and built the city, which he called Caesarea, in honor of his patron Augustus, to whom also he erected a superb temple, adorned with the statue of that emperor. It soon rose to an extraordinary height of magnificence, and became the residence of the Roman proconsul; hence the fact of Paul being kept a prisoner for two years at Caesarea, and that so many things are mentioned as having occurred in relation to Christians in this great city (Acts 8:40). Our engraving represents the present condition, merely ruins of Caesarea.
SAUL LEAVES FOR DAMASCUS
In the meantime Saul was very active in persecuting the believers of Christ in Jerusalem and its neighborhood; but such was his fiery zeal against the faithful, that he resolved to carry his cruelty and resentment still further. He therefore applied to the Sanhedrin, and obtained a commission from that court to extend his persecution to Damascus, and to bring such believers as he might find in that city bound to Jerusalem.
CHRIST INTERCEPTS SAUL'S TRIP
Saul, pleased with the horrid power with which he was invested by the Sanhedrin, left Jerusalem, and prosecuted his journey toward Damascus,[445] being fully resolved to execute his commission with the strictest severity. But it was the divine will, in mercy to him as well as those he went to persecute, to frustrate his intentions. When he came near Damascus, a refulgent light, far exceeding the brightness of the sun, darted upon him, at which he was greatly amazed and confounded, falling, together with his horse, prostrate on the ground. This light was accompanied with a voice, in the Hebrew language, saying, “Saul, Saul, why persecutest thou me?” To which Saul replied, “Who art thou, Lord?” He was immediately answered, “I am Jesus whom thou persecutest. It is hard for thee to kick against the pricks.” As if he had said, “All thy attempts to extirpate the faith in me will prove abortive, and, like kicking against the spikes, wound and torment thyself.”
[445] The ancient capital of Syria, supposed to be the oldest city existing in the world: it is situated on the river Barrady, and lies about 160 miles northeast of Jerusalem (Genesis 15:2; 1 Kings 11:24). Tradition says that Abel was murdered here, and that Abraham was king of Damascus; it is, however, celebrated in the apostolic history for the conversion of the apostle Paul (Acts 9:1-22). This city is now called Demesek and contains a population of about 80,000, or, as some reckon, 150,000, mostly Mohammedans; but about 3,000 are Jews, and about 10,000 are of several denominations of professing Christians. Damascus is a city of great trade, and therefore important as a missionary station, especially for the circulation of the Scriptures through a vast district of Asia. Seventy or eighty minarets, rising above the houses give a pleasing appearance to the city of Damascus, as represented in our second engraving.
Ruins of Caesarea View of the present City of Damascus

SAUL IS BLINDED
Saul was now sufficiently convinced of his folly in acting against Jesus, whom he was now assured to be the true Messiah. He therefore, trembling with fear, said, “Lord, what wilt thou have me to do?” On which a voice replied, “Arise, and go into the city, and it shall be told thee what thou must do.” Those who accompanied Saul were struck with fear and amazement, wondering that they should hear a voice, and yet see no man speak, while Saul himself was so dazzled and overpowered by the light, that he quite lost his eyesight. His companions, therefore, led him by the hand into the city of Damascus, where he continue three days totally blind, nor did he, in the whole time, take the least refreshment.
ANANIAS SENT TO HEAL SAUL
At this time there dwelt in the city a certain disciple, named Ananias, whom the Lord, in a vision, commanded to go and find out one Saul of Tarsus (then lodging at the house of one Judas, a Jew), and, by laying his hands on him, to remove his blindness. Ananias was startled at the name of the man, and, to excuse himself, alleged his violent persecutions of the church, and with what a wicked intent he was then come to Damascus. But to this the vision told him, that he was appointed, by the Divine Being, to be a powerful instrument in the propagation of the gospel, both among the Jews and Gentiles, and that, how much soever he had persecuted Christianity heretofore, he was now to become a zealous defender of it, and even to die in testimony of its truth.
Encouraged with this assurance, Ananias repaired to the house where Saul was, and, laying his hands on him, delivered a message to this effect: “That the Lord Jesus, who had appeared to him in his journey, had sent him not only to restore his eyesight, but likewise to bestow upon him the gifts and graces of the Holy Spirit, such as might qualify him for the ministry to which he was then appointed.” No sooner had Ananias finished his speech, than thick films, like scales, fell from Saul's eyes, and he received his sight; immediately after which he was baptized, and continued some days with the disciples at Damascus, preaching in the synagogues, and proving that Jesus was the Messiah.
SAUL ESCAPES DAMASCUS
After staying some time at Damascus, Saul retired into the neighboring parts of Arabia Petra, where he first planted the gospel; and, in the beginning of the next year, returned to Damascus. Here he applied, with the utmost assiduity, to the great work of the ministry, preaching Christ daily in the synagogues, and confuting all those who argued against his doctrine. He was, indeed, remarkably zealous in his preaching, and blessed with a very extraordinary method of reasoning, whereby he undeniably proved the fundamental points of Christianity. This irritated the Jews to the highest degree; and at length, after about three years' continuance in the city, they found means to prevail on the governor of Damascus to have him apprehended, and confined. But they knew it would be difficult to take him, as he had so many friends in the city; they therefore kept themselves in continual watch, searching all the houses where they thought he might conceal himself, and likewise obtained a guard from the governor, to attend the different gates of the city, in order to prevent his escape. In this distress his Christian friends were far from deserting him; they tried every method that offered to procure his escape; but finding it impossible for him to pass through either of the gates of the city, they let him down from one of their houses in a basket over the wall, by which means the cruel designs of his enemies were rendered abortive.
SAUL ACCEPTED BY APOSTLES
Saul having thus escaped from his malicious persecutors in Damascus, repaired to Jerusalem, where, at first, he was but coolly received among many of the disciples. They were not insensible of his former conduct, and were therefore doubtful of the sincerity of his heart, till at length Barnabas, who was privy to the circumstances that had attended him both before and after his conversion, introduced him to the apostles, and, having clearly related to them every particular that had passed, they admitted him into their communion. He continued some time at Jerusalem, during which he preached with great boldness to the people; and his sermons were so powerful, and disputations with his opponents so unanswerable, that they, like the Jews at Damascus, formed designs against his life. But as soon as this was known to the brethren, they conducted him to Caesarea, whence he set sail to his own city, Tarsus, and continued, for some years, preaching the gospel with great success in various parts of Cilicia and Syria.
PETER TOURS ISRAEL; HEALS PARALYTIC AND TABITHA
The church, at this time, was free from persecution, and flourished exceedingly, upon which Peter took the opportunity of making a general visitation to all the reformed places in Judea, Galilee, and Samaria. In his progress he arrived at a town called Lydda, where he cured one Aeneas of a paralytic disorder, which had confined him to his bed for eight years; and from this miracle all the inhabitants of Lydda, as well as a neighboring town called Saron, were prevailed on to embrace the doctrine of Christ. From Lydda he was entreated by two messengers to go over to Joppa,[446] on account of one Tabitha, a Christian woman, venerable for her piety and diffusive charity, who was lately dead. Peter complied with the request of the messengers, and immediately accompanied them to Joppa. On his arrival at the house he found the body in an upper chamber ready prepared for interment, and surrounded by a number of mournful widows, who showed him the coats and garments wherewith she had clothed them, the monuments of her liberality. They durst not, however, request him to raise her from the dead, but by their tears, and great commendations of her charity, sufficiently testified their wishes that he would do it. Peter was not insensible of their meaning, and was willing to grant what he knew would give them general satisfaction. Having, therefore, ordered them to withdraw, he first knelt down, and prayed for some time, with, great fervency; after which, turning himself to the body, he said, “Tabitha, arise.” Upon this, the good woman instantly opened her eyes, and Peter, taking her by the hand, raised her up, and presented her alive to her friends and relations. This miracle gained Peter a prodigious number of converts, and encouraged him, for a considerable time, to continue his abode at Joppa, during which he resided in the house of one Simon, a tanner.
[446] This place occurs, under the name of Japho, in Joshua 19:46; and which is still preserved in the present name of Jaffa, or Yaffa. It is situated about forty miles west of Jerusalem, on the shore of the Mediterranean. Its fame, as a seaport, ascends to the remotest times in history, sacred and profane. In the former we find it the principal port of Palestine, and the peculiar port of Jerusalem; being, to fact, the only port in Judea. Hence we find that the materials obtained from Tyre, for the building of Solomon's temple, were brought to this port, to be conveyed thence by land to Jerusalem. But although Joppa was long the port of Judea--as its distance afforded an easy communication with the capital, while its geographical position opened an extensive trade to all the coasts and islands of the Mediterranean--it was never a safe or commodious harbor; and those travelers are mistaken who attribute its present condition to the neglect of ages. Josephus repeatedly explains its natural unfitness for a good haven, in nearly the same terms which are employed by modern travelers in describing its present condition (Antiq. xv. 9, 6; De Bello Jud. iii. 9, 3). This similarity is noticed by Mr. Buckingham, who himself says: “The port is formed by a ledge of rocks, running north and south before the promontory, leaving a confined and narrow space between the rocks and the town. Here the small trading-vessels of the country find shelter from the south and west winds, and land their cargoes on narrow wharfs, running along before the magazines. When the wind blows strong from the northward, they are obliged to warp out, and seek shelter in the small bay to the northeast of the town, as the sea breaks in here with great violence; and there is not more than three fathoms of water in the deepest part of the harbor: so accurately do the local features of the place correspond with those given of it by Josephus.” Clarke also describes the harbor as one of the worst in the Mediterranean; so that ships generally anchor about a mile from the town, to avoid the rocks and shoals of the place. From this account it will appear that Joppa afforded the only port, though a bad one, for the important district behind it, inland. The bad state of the ancient roads, or rather perhaps the absence of any roads, made a near harbor, however incommodious, of more immediate consequence than a good one at any greater distance.
The coast of Joppa is low; but the town itself is seated on a conical promontory, jutting out into the sea, and rising to the height of about one hundred and fifty feet above its level; having a desert coast to the north and south, the Mediterranean on the west, and fertile plains and gardens behind it, on the east. The base of the hill is surrounded by a wall, which begins and ends at the sea, and is fourteen or fifteen feet high, and two or three feet thick; with towers at certain distances, alternately round and square: being of stone, it was of sufficient strength to oblige the French army under Bonaparte, to break ground and erect batteries against it, before a breach could be made. At present it is in a bad condition, many parts having given way from the violent rains of about seven years since; so that, if Ibrahim Pacha had been obliged to besiege it, he would have found the walls ready breached to his hands.
On the land side the town is approached through extensive and richly productive gardens, by which it is surrounded; the light, sandy soil being very favorable to the production of various kinds of fruits. These gardens are fenced with hedges of the prickly-pear, and are abundantly stocked with orange, lemon, pomegranate, and fig-trees, and with water-melons. The oranges and lemons grow to a prodigious size; the pomegranate have also a great reputation; and the water-melons are celebrated over all the Levant for their delicious flavor. The town itself is thus noticed by Buckingham--
“The town, seated on a promontory, and facing chiefly to the northward, looks like a heap of buildings crowded as closely as possible into a given space; and, from the steepness of its site, these buildings appear in some places to stand one on the other. The most prominent features of the architecture from without, are the flattened domes, by which most of the buildings were crowned, and the appearance of arched vaults. There are no light and elegant edifices, no towering minarets, no imposing fortifications, but all is mean and gloomy aspect…. The walls and fortifications have a weak and contemptible appearance, compared even with those of Accho (Acre); and, as at that place, the entrance is prepossessing, but its interior disappoints the expectations raised. After passing a gate crowned with three small cupolas, there is seen, on the right, a gaudy fountain, faced with marble slabs, and decorated with painted devices, and Arabic sentences in characters of gold. Passing within, however, the town has all the appearance of a poor village; and every part of it that we saw was of corresponding meanness.” Many of the streets are connected by flights of steps. The Muslim part of the town is very much dilapidated, but the street by the sea-wall is clean and regular.
Beside the citadel on the top of the hill, there is a small fort, near the sea, on the west, another on the north, and a third near the eastern gate of entrance; mounting, in all, from fifty to sixty pieces of cannon. The religious structures are, three mosques, and the Latin, Greek, and Armenian convents. The population now must be fifteen thousand, mostly Turks and Arabs; the Christians not being estimated at more than six hundred. Joppa still enjoys a traffic, which, considering the state of the country, may be called considerable, with the neighboring coasts. In the way of manufacture it is chiefly noted for its soap, which is an article of export to Damascus and Cairo, and is used in all the baths of the principal cities. The delicious fruits of the vicinity are also largely exported, particularly the melons. There are no antiquities at Joppa, nor can any be expected in a town which has been so often sacked and destroyed five times by the Assyrians and Egyptians, to their wars with the Jews: three times by the Romans; and twice by the Saracens, to the wars of the Crusades. See the Land and the Book by Thompson.
PETER'S VISION
During his stay at Joppa, he one day retired to the top of the house, about noon, to pray. After he had finished his devotions he found himself hungry, and called for meat; but, while the people were preparing his dinner, he fell asleep, and beheld, in a vision, a large sheet, or table-cloth, let down, as it were, by the four corners from heaven, wherein were creatures of all kinds, clean and unclean; and, at the same time a voice said to him, “Arise, Peter, kill and eat.” But the apostle, being tenacious of the rites and institutions of the Mosaic law, declared his aversion to such a proceeding; upon which the voice rejoined, that what God had pronounced clean, he ought by no means to account common or unclean. This representation was made to him three several times, after which the sheet was taken up, and the vision disappeared.
CORNELIUS' INVITATION TO PETER
When Peter awoke he could not help seriously reflecting on the vision he had beheld; and while he was wondering within himself what might be the event, he was interrupted by three messengers, who, knocking at the gate, desired to speak with him. They were accordingly admitted, and as soon as they saw Peter they acquainted him with their business, which was to the following purport: that “Cornelius, a Roman, captain of a company in the Italian legion,[447] then at Caesarea, a person of eminent virtue, piety, and charity, had, by an immediate command from God, sent to him, begging that he would return with them to give him some instructions on so important and singular an occasion.” Peter detained the messengers that night; but the next day he set out with them accompanied by some of his brethren, and the day following arrived at Caesarea.
[447] The cohort of the Romans, which we call band, was a body of infantry, consisting of five hundred men, ten of which bands made a legion; and the manner in which the Romans distinguished and denominated their bands and legions was very various. Sometimes it was from the order of places, and so they were called the first or second band, according to their rank and precedency. Sometimes from the commanders they were under, as the Augustan and Claudian band, etc., because persons of that name did lead them, Sometimes from their own behavior, as the Victrix, the Ferrea, the conquering, the iron band, etc., by reason of the great valor, which, in some sharp engagements, these had shown. Sometimes from the countries they were chiefly quartered in, as the German and Pannonian band, etc., and sometimes from the parts whence they were gathered, as this of Cornelius, is called the Italian band, because it was raised out of that country, and was a body of forces well known for their gallantry and great exploits, among the writers of the Roman history.
Cornelius, being in expectation of his coming, had invited his friends and relations to his house, and as soon as Peter entered, he fell down at his feet to worship him; but the apostle, rejecting that honor as being due to God alone, raised him up, and then told the company that, “though they must know it was not lawful for a Jew to converse (more especially on the duties of religion) with those of another nation; yet since God had taught him to make no distinction, he very readily attended their pleasure, and desired to know the occasion of their sending for him.”
Joppa The reply Cornelius made in answer to this was to the following effect: “Four days ago, being fervently employed in the duties of fasting and prayer, an angel from the courts of heaven appeared to me, declaring that my prayers and alms were come up as a memorial before the throne of the Most High; and at the same time ordered me to send to Joppa for one Simon Peter, who lodged in the house of a tanner near the seaside, and would give me further information in the mysteries of salvation. Accordingly I made no hesitation to obey the heavenly messenger; I sent immediately for thee, and now thou art come, and we are met together, I desire to hear what instructions thou hast to communicate.”
PETER'S DISCOURSE
From this relation of the Roman officer Peter delivered a discourse to the assembly, which he began by declaring that he perceived plainly God had made no distinction of persons and people, but that the pious and godly of all nations were to meet with acceptance. He told them, that peace and reconciliation between God and man was a doctrine published by the prophets of old, and of late, since the time of John the Baptist, preached through Galilee and Judea; that of this peace Jesus of Nazareth was the only Mediator between God and man, as appeared by the divine powers and graces wherewith he was invested, and which he constantly exercised in doing good to mankind; that of his life and actions, more especially of his crucifixion by the Jews, and resurrection from the dead, of his appearing to his disciples, and even eating and drinking with them after his resurrection, he and the rest of the apostles were chosen witnesses; that from him they had received, before his ascension, a command and commission to publish to all nations, that he was the person, whom God had ordained to be the great Judge of the world; that all the prophets, with one consent, bore witness of him; and that whoever believed in his name would certainly receive the remission of sins.
THE HOLY SPIRIT COMES TO THE GENTILE BELIEVERS
While Peter was thus speaking, the Holy Ghost came down upon the whole audience, and inspired them with gifts and graces, fitting them for several conditions in the church. The Jews who accompanied Peter, were greatly astonished to see that the gifts of the Holy Ghost were poured upon the Gentiles; which being observed by Peter, he told them he knew no reason why those persons should not be baptized (having received the Holy Ghost) as well as they. He accordingly gave orders that they should be baptized, which being done, he stayed with them several days, in order to confirm thorn in the holy faith they had so happily and earnestly embraced.
JEWISH HATRED OF GENTILES
The conduct of Peter on this occasion was considered in various lights by the brethren at Jerusalem, who being but lately converted to the Christian faith, were zealously attached to the religious ceremonies of the Mosaic institution, and therefore most of them severely charged Peter, on his return to Jerusalem, as being too familiar with the Gentiles. How powerful is the prejudice of education! The Jews had, for many ages, conceived an inveterate hatred to the Gentiles, considering them as persons not approved of by the Almighty, who had chosen the Jews for his peculiar people. The law of Moses, indeed, enjoined them to be kind to their own nation, in preference to all others; and the rites and institutions of their religion, and the peculiar form of their commonwealth rendered them very different from the inhabitants of other countries; a separation which in after ages they contracted into a much narrower compass. They were also tenaciously proud of their external privileges in being the descendants of Abraham; and therefore looked upon the rest of the world as reprobates, refusing to hold any conversation with them, or even to treat them with common civility.
PETER DEFENDS HIS ACTIONS TO CHURCH
It is therefore no wonder that they were highly displeased with Peter; nor would he, in all probability, have been able to defend his conduct in a satisfactory manner, had he not been charged with a peculiar commission from God for extending the privileges of the gospel to the Gentile world. To satisfy them, however, of the propriety of his conduct, he first gave them a plain and minute narrative of the whole affair, together with the occasion of it; and then took occasion from the whole, to draw this inference: that, “since God had been pleased to bestow on these Gentiles the same privileges, and marks of conversion, that he had done on his select disciples, it would have been direct disobedience in him to the divine will, had he denied them admission into the church, or refused them his instructions and conversation.”
THE CHURCH REJOICES
From this representation the whole audience were perfectly satisfied; and their displeasure against Peter was turned into praise and thanksgiving to God, for having communicated the same mercy to the Gentiles as he had done to the Jews; namely, “repentance unto life eternal.”