Chapter 3

THE COLONY OF HEAVEN

   Two years had elapsed since the return of Paul to Antioch, upon completion of his first preaching tour, and there was a longing in his heart to visit again the communities he had planted, to see how they fared. The interval had not been spent in idleness. Certain ones had come down to Antioch from Jerusalem and disturbed the minds of the brethren by teaching that no one could be saved unless he submitted to circumcision in the flesh. Recognizing this as an infringement upon liberty in Christ, and as a denial of salvation by grace, Paul and Barnabas vigorously resisted the doctrine. The dispute terminated in a decision to go to Jerusalem and consult the apostles and elders about the matter.

   At Jerusalem, the discussion was intense with feeling, but was resolved in favor of the Gentiles being received into the communities, without circumcision. A letter was drafted to all and sundry to inform them of the decision, and a copy was presented to Paul and Barnabas. In addition to this, two of the trusted servants of the Community at Jerusalem, Judas and Silas, were sent to Antioch, to personally confirm the authenticity of the document. After a brief stay Judas returned to Jerusalem, but Silas remained in Antioch, devoting his time with Paul, Barnabas, and many others to instructing and proclaiming the Word.

   Paul was anxious to deliver the decision of the brethren in Jerusalem to the communities he had originally planted, and suggested to Barnabas a tour of the area where they were located. Barnabas was unwilling to go unless accompanied by his young relative, John Mark, who had started with them on the first tour, but soon deserted them to return to Jerusalem. Paul opposed taking him along, perhaps feeling that his presence would to some extent nullify the effect of the letter. Mark, who had been reared under the Judaistic influence in the Jerusalem community, deserted the first tour when it became apparent that Paul would extend the benefits of the Good News to the uncircumcised. It was after his return to Jerusalem, where he no doubt reported the activities of Paul and Barnabas, that the Judaistic teachers came to Antioch and created the disturbance. Believing that he was not fitted for work in Gentile areas because of his former training and experience, and unwilling to allow any influence to hinder the spread of the News, Paul was adamant in his refusal to allow John Mark to start the second tour.

   The contention between Paul and Barnabas grew more heated. Neither was willing to concede to the judgment of the other, so they separated. Barnabas sailed to Cyprus, where he had been a former land owner, and Mark accompanied him. Paul selected Silas as his traveling companion, and they set forth into. the region where Paul had been reared, going through Syria into Cilicia. When they had strengthened and confirmed the brethren in this area, they turned their faces toward the scene of the first tour, a territory separated from their present locale by the towering peaks of the Taurus range.

   Fortunately, the trampling feet of marching men had worn down an excellent pathway through the gorge known as the "Cilician Gates," and through this narrow pass the soldiers of the Prince of Peace could now cross over from the plains of Cilicia to the plateau upon which Derbe was located. This was the farthest extremity reached on the first tour, and one can contemplate with joy the quickening of the pulse and the eager anticipation with which Paul approached the city. The news of his arrival would spread swiftly, and the place where he lodged would soon be crowded. Silas would be introduced and welcomed, and inquiries as to the welfare of Barnabas would be answered. In a more formal fashion, when all were gathered, the letter from Jerusalem would be read and its provisions discussed. When the time came to part, there would be many prayers, accompanied by tears. The few days of fellowship together would constitute a mountain-top experience for the disciples of the Messiah. This would be tempered with the thought that they might not meet again on earth.

   With their faces set toward Lystra, we are certain that Paul would brief Silas on conditions in that city, and give an account of his previous experience there. Silas would learn that outside the gate was the great statue of Jupiter, recognized as the lord and protector of the city. Here the pagan priest ministered at the altar, slaying oxen which had previously been decorated with garlands of flowers. Paul would need to recount the healing of the lame man who had been a cripple from birth, and tell of the effect of this deed upon the superstitious citizens of Lystra.

   Silas would learn of the wave of excitement which caused the shout to go up that "The gods are come down to us in the likeness of men." He would be informed that the populace designated Barnabas as Jupiter, while calling Paul Mercurius, or Hermes, the god of civic joy, because they concluded that he must be the messenger of the gods, inasmuch as he appeared to be the chief speaker. And we are sure that Paul would tell his companion how they ran in among the shouting multitude, pleading with them to desist and to cease their superstitious adulation, and to recognize them as mere men even though they did carry a message from heaven. We can only surmise the questions Silas would ask as they drew near the city, and the interest with which he would listen to the reply. Perhaps Paul showed him the place to which he was dragged by the mob, and described the brutal stoning which brought him so near to the brink of death.

   The rejoicing among the saints at Lystra must have known no bounds when Paul again appeared in the city. And the apostle and his present companion would be greatly encouraged by the fidelity of those who had entered into covenant relationship with the Messiah. All were eager to report the spiritual growth and activity of an outstanding young man, Timotheus, and Paul expressed a desire to have the youth travel with him into the regions beyond. The father of Timotheus was a Greek, but his mother was a Jewess, and also a member of the community of saints. The mother and grandmother had made a special effort to teach Timotheus, with the result that he was well informed in the law and the prophets. Due to the influence of his father, the young man had not been circumcised, and realizing that this fact would hinder his influence in Jewish circles, the apostle circumcised him. The acquirement of this ardent worker was one of the most valuable acquisitions to the cause represented by the evangelists, and time served to demonstrate the wisdom of his selection as a traveling companion.

   Driven by an inner urge, and impelled by an anxiety to acquaint all of the saints with the decisions which had been reached at Jerusalem, the three men pressed on from city to city. The communities were strengthened and confirmed, and each day there were added numbers of persons who were led to an acceptance of the Messiah when they became convinced that these men were not advocating a mere sect of Judaism. In a flush of triumph the proclaimers of the Good News were directed by the Spirit to pass by the province of Asia, and so they came to Phrygia and Galatia.

   The journey was arrested at this point by the illness of Paul, and the rude but warmhearted Gauls were treated to the Message, because his bodily ailment would not allow Paul to proceed further. Unwilling to waste precious time, the envoy of the Christ made his period of detention one of service for Him whose slave he had become, and although his condition was a trial to his hearers, they did not ridicule or despise him, but received him as an angel, or a messenger from God. He publicly portrayed the Christ in such a manner that his hearers could almost visualize the crucifixion. The result was that Jews and Greeks, slaves and free men, all became one in Christ.

   Leaving the weak and beggarly elemental spirits, both men and women who had been in bondage to idolatry cast off the yoke of such slavery and yielded themselves to the true God. Throughout Galatia, communities of believers were planted, and those who received the Spirit by the obedience of faith felt a deep satisfaction as the result of the ministration of this one whose bodily ailment had turned out so providentially to their welfare. It was with reluctance, when able to travel again, that the ambassador of the Messiah bade farewell to those whose love for him had been so fervent, they would have plucked their eyes out and given them to him. But the call of regions beyond was too great to tarry longer, and they turned their faces in the direction of Bithynia.

   Again the Holy Spirit blocked the way and refused to allow them to go to their objective. Skirting the borders of Mysia, they directed their steps toward Troas. Hundreds of years before, the blind poet Homer, perhaps a contemporary of the Biblical prophet Elijah, had made the plain of Troy famous. In the twenty-four chapters of the Iliad, that great epic poem of the Trojan War, gods and men had conspired, struggled and fought. To the city made famous by the names of Agamemnon, Achilles, Hector and Paris, came the soldiers of the invisible King, clad only in the armor of righteousness and carrying but one weapon, the sword of the Spirit. But here, where Alexander the Great had stood by the tomb of Achilles, noted for the "ruinous wrath, which laid unnumbered woes on the Grecians," and dedicated himself to world conquest; a divine summons came to the Jew of Tarsus to extend the conquest of the Prince of Peace over the territory of Europe.

   During the night, when the city was silent and sleeping, the envoy of the Christ had his slumber disturbed by a vision. A figure appeared at his bed, and he identified the supernatural visitor as a man from Macedonia. The man stretched forth his hands in an imploring gesture as if begging for aid, and said in pleading terms, "Come over to Macedonia and help us." The last word indicated that he was a spokesman for many, and that a great host of the inhabitants of Greece needed the assistance which only the Christ can bestow.

   Paul never doubted the importance of the vision. Concluding that God had opened the door to Europe, he divulged the secret of his nocturnal visitor to Silas, Timotheus, and Luke, who had joined the little band since the sickness of Paul. Dawn found them at the docks of the harbor seeking passage across the Aegean, and providence had the ship ready as well as the men. And the same providence, permitting no delay, allowed the wind to blow from the south so that the hoisted sails billowed out and the ship plowed through the strait and past the Dardanelles, and by evening had reached the island of Samothrace, where the mariners anchored for the night in one of the safe havens.

   The journey was resumed the next morning, and again the vessel was sped on her way by favorable winds, so that before the day ended the travelers arrived at Neapolis, where the Roman military road came down to the Aegean Sea. Upon this road they then set forth for Philippi, ten miles distant, climbing the slope leading upward to the high ridge separating the sea from the fertile plain which lay beyond. From its summit they could look back over a beautiful expanse of island-studded sea, and forward to the great sweep of land where the battling forces of Rome had sealed the fate of the Republic but a few years before.

   Philippi was an excellent proving ground for the power of the Good News. As a colonia, it was a "little Rome" with ties stretching back to the city on the Tiber. Its citizens were primarily military men and their families, related to the soldiers of Augustus who had fought so brilliantly on the outlying plain. Arrogant, proud of their service record in the army of a world power, such persons would have little time for the story of a Jew in a remote province, who died on a cross at the sentence of a territorial governor. This colony would provide an opportunity for one who desired to visit Rome to see the effectiveness of his labors among those who were so haughty, they divided the world of mankind into "Romans" and "foreigners."

   The emperor, hundreds of miles distant in the capital city, ruled the colony, consisting of many who had never seen his face. They were bound to him by the invisible ties of Roman citizenship, and by their oaths of allegiance. Because of their relationship to him, they were welded together into a compact community made up of those who shared in mutual aims and privileges. The emperor was more than a distant ruler exercising control over their lives through his agents. He was also regarded with superstitious reverence, and worshiped as a god.

   Into this city steeped in martial traditions, came the emissaries of another distant King. Their task was well defined. It was to plant a colony of heaven in the colony of Rome. They were to enlist soldiers under the banner of the Nazarene, and bind them by sacred vows of allegiance to one whose features they had never beheld. They were to band them together as a colony of heaven, so that those who looked upon them could see reflected the purposes of the King of kings.

   Now the kingdom of the Messiah was brought face to face with that of the Caesars. The rule of the heavens was to confront the last great world empire. It was at Philippi that the test was to be made. It is true that the proclamation of the heavenly message prior to this had always been made upon territory dominated by Rome, but it had been made to Jews and Greeks who were regarded as "foreigners" by those who ruled them. At last it would be presented to those who would say, "These men are Jews and they are disturbing our city. They advocate customs which it is not lawful for us Romans to accept or practice."

   These thoughts must have flooded the mind of Paul as he entered the city. It would appear that everything was against the success of his effort. The history of the place, the disposition of the populace, the nature of their government, the pride of ancestry, the worship of the emperor, all of these constituted barriers which it would be impossible to batter down if dependent solely upon man. Add to this the fact that the two principal proclaimers were Jews and would face the prejudice of the Roman citizens, and one can see the difficulty of securing a foothold for the Good News. Yet all of these factors would melt away in contemplation of the vision of the Macedonian call for help. If God called upon them to proclaim the Good News to the people of Europe, He would open the way.

   There was one feature which loomed important. Paul was a Roman citizen. This great benefit had not been purchased with money, but, as a descendant of one of the "first families" of Tarsus in Cilicia, he was born to the privileges which once had belonged only to the dwellers on the Italian peninsula. As a citizen, he could travel throughout the world with the full protection of the Roman garrisons. It was illegal to bind a Roman with fetters, or to beat him with rods. Petty officials who disregarded these civil rights would be stricken with terror when informed of their infringement.

   While this fact operated in favor of the proclaimer, there was one thing which increased the difficulties of labor. In Philippi there was no synagogue of the Jews. The synagogue in a Greek city afforded a place for the initial declaration of the Good News. Here could be found an audience composed of interested students of the Torah and Hafterah, the revelation of God through Moses and the prophets. Upon this foundation one could readily build and lead the minds of the devout to an acceptance of the Messiah as a fulfillment of the Torah. Synagogues were scattered throughout the world, and the fact that there was none in Philippi is indicative of the status of that city.

   It required ten men, willing to devote much time to prayer and study, to establish and constitute a synagogue. In those communities where such a group could not be found, a Proseucha, or place of prayer, was designated. In many instances a building was employed as a proseucha, occasionally a place in the open air, often upon the bank of some stream, would be selected and set aside as a spot to which the faithful might repair for their devotions, particularly upon the sabbath days. Here there was less formality than in the synagogue, and the prayers and meditations, not being guided by a president, were carried on individually.

   In conformity with Jewish practice, on the sabbath day the messengers of the Good News went out through the city gate to the Gaggitas River, and entered the proseucha. They found the congregation composed of a few women. Not all of these were of Jewish extraction, and not all were local residents. At least one was a proselyte to Judaism. Her home was at Thyatira, a city in Asia Minor, which was a center for the dye industry, and where the various guilds were organized as trade unions to protect their competitive position. Of these guilds, none was more famous than that of the purple dyers, who used an extract from the little shellfish, the murex, to produce a dye prized by the nobility. Lydia, who was at the proseucha, was a business woman representing this guild.

   The envoys of the Messiah did not consider it beneath their dignity to speak to the little group of women who had come together. They told the simple story of the Nazarene, arid linked it with the prophecies of old. And although it was a man who summoned them to Macedonia in the vision, it was a woman whose heart was first opened to give heed to what was said by Paul. Lydia was motivated to acknowledge her conviction that Jesus was the Messiah, and in this declaration of faith she was joined by the associates of her household. These were then led into the water of the nearby river and were immersed in the stream, and into the divine relationship with the Father, the Son, and the Holy Spirit.

   The firstfruits of the conquest of Europe, on European soil, were gathered into the granary. It is true that Lydia was from Asia, yet she heard the message on the fringe of the Roman colony, and her house became the base from which operations were directed to extend the borders of the colony of heaven. In becoming modesty, as soon as she was immersed, she offered the facilities at her command to those who served the Messiah. She invited them to her house to stay, if they deemed her to be faithful unto the Lord, and prevailed upon them to make it their headquarters. We doubt not that here assembled those others who surrendered unto the claims of the Messiah from day to day, and here the community of saints sat down around the memorial feast. Peace and serenity prevailed, and the work moved forward in calm and quiet. But this could not long continue.

   It was a woman in Philippi who first accepted the Good News and gave impetus to the work of colonization for the Messiah; it was another woman who became the instrument for the arrest of the proclaimers. The great contrast in the two serves only to accentuate the variety of characters who came under the influence of the Message. The first was a business woman respected in the world of commerce; the second a slave girl manipulated by selfish owners for their own gain. One was under the tranquil influence of God's revelation; the other was an unfortunate victim of demon possession, having a spirit of divination.

   This is not the time for a discussion of the many questions dealing with the subject of demons and their possession of the bodies of men and women during the days when the Spirit of God worked miracles to confirm the divine testimony. It is sufficient to say that the Word of God teaches that personal spirits from the realm of darkness gained control and mastery over men and women and exercised power over them. Among the heathen who worshiped idols, the demoniacal influence was attributed to Apollo, who was regarded as the god of light, and who was thought to control song and prophecy, with the ability to inspire whom he would with musical talent or prophetic fervor. Greek mythology credited Apollo with slaying Python, a hideous serpent which lived near Delphi and devoured the cattle and men which came within reach. When Apollo arrived at Delphi, he slew the monster with special arrows, and from that time on the name of Python was given to him to designate his prophetic power as an oracle or revealer of secrets.

   Those who were possessed by demons were regarded as being under the direct influence of Apollo. Their rantings and ravings were accepted as the voice of the oracle, and much gain was made by exploiting their words. There was a slave girl in Philippi who was a Pythoness. She was jointly owned by several men who derived much wealth from advertising her as a prophetess and fortune-teller. It appears that she was a victim of demon possession, and the foul spirit used her as an instrument of deception. One day, as the disciples were on their way to the proseucha, they encountered the female slave, who began following them, crying out in a loud voice, "These men are servants of the Most High God, who proclaim to you the way of salvation."

   This performance continued for many days. The Pythoness, awaiting the arrival of the disciples each day, would take up her chant as soon as she saw them. The populace became aware of it. Paul was annoyed. Like Jesus, he did not want the testimony of demons. The cause he represented would suffer if the people concluded that he was working in league with Apollo, or was endorsed by the Delphian oracle. When the aggravation became too great, moved with compassion for the victim and with respect for his mission, he suddenly turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her." Instantly the girl was freed from the compulsion of the evil personality which had invested her, and was returned to sanity and a normal status.

   The release of the victim from the domination of the evil spirit rendered her worthless for soothsaying, and thereby deprived her owners of any further hope of enriching themselves by exploitation of her power of divination. They flew into a rage and grabbing Paul and Silas, they literally dragged them to the forum where the colonial rulers, or praetors, sat to judge the cases brought before them. It was necessary to file an indictment against those accused of criminal act or intent, and the owners of the slave girl were reluctant to state the real reason for their anger, since it was not illegal to dispel a demon, nor was there any punishment assessed by law against one who drove out evil spirits. In this case, the owners made a direct appeal to prejudice. They stated three things relative to Paul and Silas-that they were Jews, they were disturbing the peace of the city, and were advocating customs unlawful for Romans to adopt or practice.

   The fact that they were Jews would create suspicion against them at this time, because of the "underground movement" of certain zealots, who sought by every means known to them to arouse animosity against the Romans, and to foment revolution. Indeed, it had been but a short time since the Jews had been expelled from Rome, and the synagogues there closed down by law, in an attempt to curb seditionists who were circulating subversive propaganda, and organizing simultaneous outbursts of fanatical opposition throughout the Roman world. The praetors would feel obligated to treat dangerous resistance groups in the colonies as they were handled in Rome, and being already nervous and distraught by reports of guerilla activities elsewhere, they were ready to take drastic measures against any who came in from abroad to disturb the colony, as these men were accused of doing.

   While Rome was generally quite tolerant toward the gods of the people conquered by her armies, and permitted traditonal forms of religion to continue in occupied territories, there was a law against the introduction of foreign and alien gods. It had. long since been learned by experience that nothing else caused such social upheavals as the attempt to change religious rites and customs. Even captive peoples fought more bitterly for their ancient religions than for any other cause. The legal provision against bringing in new deities was intended to preserve tranquillity, as well as to guard against defections from the Roman gods in Italy and the colonies.

   On this score the Jews were always a problem. Their belief in one God, and their definite aversion to idols and images rendered them intractable. The exile in Babylon had burned out of the nation a tendency toward idolatry, and they fiercely resented even the symbols of polytheism. This, coupled with a deep sense of nationalism, made them impervious to the influence of the mythology of Greece and Rome. There was exercised toward them by the Romans a feeling of contempt which always smoldered, and occasionally under undue provocation, burst into flaming anger. The defeated slave owners, recognizing this, were quick to accuse the Messianic envoys of being Jews who advocated customs which were illegal for the Romans to adopt. There was some truth in the accusation as measured by Roman law.

   The situation was aggravated by the fact that a mob soon formed, composed of loungers who frequented the forum. Every city had its share of these human parasites. Those who were indolent and lazy, and who lived chiefly by their wits, lolled about the markets, constantly on the alert for something sensational as a diversion. Tiring of the street jugglers, magicians and sleight of hand performers, who did their tricks for the small coins thrown to them, the crowd soon rallied when word was conveyed that the foreign Jews had been arrested. Moved by the hope of seeing the victims beaten with rods, the screaming, gesticulating group gathered around the seats of the praetors, demanding that the men be punished for infraction of the law, even though most of them did not even know the accusation against them. They were not disappointed.

   The praetors, desirous of appearing as faithful guardians and executors of the Roman Code, ordered the lictors who stood near to strip the men of their garments and to beat them with rods. This judicial flogging was indescribably severe. It was not administered as the beating under the Jewish law, which provided a maximum for the number of stripes which might be inflicted with the lash. The Roman method was to beat with rods, applied with full force against the quivering muscles of the body, and sometimes continued until the unfortunate and hapless culprit was beaten to insensibility. The body became bruised and discolored as the relentless blows reigned down, and often the blood gushed forth when the swollen skin burst under the repeated attack of the brutal lictors.

   In the case of Paul and his companion, it is distinctly recorded that many lashes were inflicted upon them. But this was not the end of their suffering. To add insult to injury, they were thrown into prison without being allowed to even wash the blood from their battered bodies. Aching in every joint, purple from the multiple bruises, sore and weak, they were turned over to the jailer, who was given a strict order to guard against their escape and to see that they remained in confinement. Under such positive command from the praetors, the jailer, laboring under the impression that he had under his care important and violent criminals, led them into the dungeon recess of the prison, and as an added precaution, fastened their feet in the stocks, which were kept for the more dangerous types of felons. The pain and torture occasioned by this form of detention can only be imagined. Unable to move or to change position, forced to endure the stinging torment of throbbing veins, with stabbing darts of fire piercing every organ, the men were left in darkness and discomfort.

   The midnight hour came, but it brought no cursing or screams of rage from the inner prison. The men in the stocks prayed to God. Their feet were fastened, but their spirits were free. Suddenly the sound of a hymn floated through the vaults of the prison. The other prisoners were listening. Never before had they heard such a thing. They were accustomed to vile imprecation and shouting, to swearing and vilification. But this was the first time they had heard an ascription of praise unto God. While they listened another sound was heard. There was a rumble in the bowels of the earth, and nature became engaged in a great convulsion. The prison rocked and reeled, and as the agitation increased, the very foundations of the building quaked and shook, until the doors to all of the cells flew open, and at the same moment the chains and fetters fell off of all the inmates. In their state of shock and amazement, the prisoners did not move from their places.

   The tremendous upheaval aroused the jailer, who quickly looked about him and saw all of the doors standing wide open. The thought flashed through his mind that the prisoners had all fled, and knowing that if such were the case he would be subjected to torture culminating in death for delinquency in office, he immediately decided to commit suicide rather than to endure the disgrace and stigma of public trial. Snatching his sword from the sheath, he was ready to fall upon it and plunge it through his heart when Paul shouted loudly to-him, "Do yourself no harm, for we are all here!" The astonished warden, thus halted upon the very brink of death, called for lights to be brought, and in their glow sprang into the dungeon area. Trembling in every fiber of his being due to the strange concourse of events, and smitten with fear, he fell down before Paul and Silas. The rumors he had heard concerning these men came flooding back into his mind and these, coupled with his observation of their faith and conduct while they were in his custody, impelled him to bring them out of the prison and into his own private quarters, where he voiced the question, "Sirs, what must I do to be saved?"

   The messengers looked upon the faces of the members of the jailer's family who had crowded about them. They observed the fear and curiosity written upon those countenances. It was an opportunity afforded by providence to save souls, and their own personal discomfort was forgotten as they replied to the question. "Believe on the Lord Jesus, and you will be saved, and all your household." Recognizing the queries which would be provoked by such a reply, they began at once to explain. The story of the Son of God was unfolded in the early hour following midnight, and the hearts of the listeners were profoundly touched. The intention of obeying the One who sat at the right hand of God was announced by the head of the household, and in this decision all of the others readily concurred.

   The jailer led his former prisoners to the courtyard where there was an ample supply of water, and here he bathed the wounds of Paul and Silas, washing from their stripes the blackened blood which had caked and hardened there. Then the jailer and his family, being led into the pool, were immersed the same hour in which they had made their fateful decision, and the family of God was enriched by those who were born again.

   A great change had now been wrought. The prisoners, who had been fastened in the stocks by the jailer on the previous afternoon, were now made guests in his home. But they were more than that, for they were now brethren beloved, and toward them he demonstrated that love and hospitality which are so much a part of the new relationship in the Christ. Food was brought and placed before the hungry servants of God. As they ate, the members of the family clustered about the table, overjoyed in their new faith, thanking and praising God for the working of His power which had brought them into contact with the proclaimers of His love for all men. Happily talking together, the morning hours passed quickly by, and dawn broke over the city of Philippi.

   Soon after daybreak the sound of a knock on the door summoned the jailer. He was surprised to see the civic lictors standing before him, and more surprised to hear the message which they brought from the praetors to set the men free. His mind reverted to the order of the previous evening given by these same officials, to hold the prisoners securely. Had the earthquake aroused a superstitious fear which now caused them to countermand their previous order? While pondering this turn of events, the jailer requested the lictors to wait while he consulted with Paul.

   Turning back into the inner room where Paul was resting, the jailer informed him that the praetors had sent word to let him go. He urged the apostle to depart without further delay, that he might go in peace. But Paul, recalling the rude and injudicious conduct of the praetors in the face of the mob, refused to leave. He arose and went out to where the lictors stood waiting. He said to them, "You go back and inform these Roman governors that they have beaten us publicly without proper investigation. We are Roman citizens and are entitled to protection under the law, but we have been cast into prison as common felons. We refuse to be spirited away secretly. You tell your superiors that if they desire us to leave, they must personally come and conduct us forth as becomes those who are citizens."

   This message struck fear into the hearts of the praetors, who immediately realized they had violated three of the basic codes governing citizens. They had imprisoned citizens of Rome without due process of law; they had flouted the Valerian law which made it a crime to place a Roman in stocks; and they had acted contrary to the provisions of the Sempronian or Porcian law which denied to any man the right to punish a Roman citizen with rods. Moved with fright, they quickly decided to appease the prisoners if possible, and in that spirit they went in a body to the home of the jailer, where they 'pleaded with the men to forgive their impulsive actions. With proper judicial recognition they escorted them out and requested that, in the interest of peace and safety, they leave the city and their jurisdiction.

   Paul and Silas, upon being freed, went to the home of Lydia. Here they spoke words of encouragement and consolation to the little band of followers who formed the community of the saints, and informed them of the accession to their number of the prison guard and his family. The time for parting came all too quickly, and with the farewells bringing tears to the eyes of the faithful ones, the proclaimers set forth on the way to Thessalonica. They had succeeded in planting a small colony of heaven composed of active soldiers of the King, in the midst of the colony of Rome made up of retired soldiers of the Caesar. The leaven had been deposited in the dough. Only time was required for it to expand and influence others who had not declared allegiance unto Him who was mightier than Caesar.

   In our day, when the faith has become stagnant, and is weakly professed by those who never expect to live by it, it seems incredible that a small group of pilgrims could so affect the world around them. But a familiarity with the letter written to them shows the powerfulness of their impact upon the culture of their day. It also reveals the closeness of the apostle to them and his really deep love for them through the years. It is time now for us to investigate that letter.

CONTENTS

Chapter 4: A Letter from the Ambassador

Back to Title Page