In the treatment of Paul by his unbelieving countrymen we have a most melancholy illustration of the recklessness of religious bigotry.  These Jews must have known that, in as far as secular considerations were concerned, he had everything to lose by turning into “the way which they called heresy;” they were bound to acknowledge that, by connecting himself with an odious sect, he at least demonstrated his sincerity and self-denial; but they were so exasperated by his zeal that they “took counsel to kill him.” [62:1] When, after his sojourn in Arabia, he returned to Damascus that city was in the hands of Aretas, the king of Arabia Petraea; [62:2] who seems to have contrived to gain possession of it during the confusion which immediately followed the death of the Emperor Tiberius.  This petty sovereign courted the favour of the Jewish portion of the population by permitting them to persecute the disciples; [62:3] and the apostle, at this crisis, would have fallen a victim to their malignity had not his friends let him down “through a window, in a basket, by the wall,” [62:4] and thus enabled him to escape a premature martyrdom.  He now repaired to Jerusalem, where the brethren do not appear to have heard of his conversion, and where they at first refused to acknowledge him as a member of their society; [62:5] for he had been obliged to leave Damascus with so much precipitation that he had brought with him no commendatory letters; but Barnabas, who is said to have been his school-fellow, [62:6] and who had in some way obtained information respecting his subsequent career, made the leaders of the Mother Church acquainted with the wonderful change which had taken place in his sentiments and character, and induced them to admit him to fellowship.  During this visit to the holy city, while he prayed in the temple, he was more fully instructed respecting his future destination.  In a trance, he saw Jesus, who said to him—­“Depart, for I will send thee far hence unto the Gentiles.” [62:7] Even had he not received this intimation, the murderous hostility of the Jews would have obliged him to retire.  “When he spake boldly in the name of the Lord Jesus, and disputed against the Grecians, they went about to slay him—­which, when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.” [63:1]

The apostle now laboured for some years as a missionary in “the regions of Syria and Cilicia.” [63:2] His native city and its neighbourhood probably enjoyed a large share of his ministrations, and his exertions seem to have been attended with much success, for, soon afterwards, the converts in these districts attract particular notice. [63:3] Meanwhile the gospel was making rapid progress in the Syrian capital, and as Saul was considered eminently qualified for conducting the mission in that place, he was induced to proceed thither.  “Then,” says the sacred historian, “Barnabas departed to Tarsus to seek Saul, and when he had found him he brought him unto Antioch.  And it came to pass that a whole year they assembled themselves with the Church, and taught much people; and the disciples were called Christians first in Antioch.” [63:4]