Certain changes were made in the Eastern pro- vinces in the reign of Gains. The territory of Antiochus of Commagene, which had been made a province by Tiberius, was restored to his son : it ran along the northern side of the province of Cilicia. Herod Agrippa received the tetrarchy of his uncle Philip, along with Abilene. Later he obtained also Samaria, after Herod Antipas and his wife Herodias had been expelled by the Emperor at his instance. Thrace was also restored to a member of the old dynasty which had ruled it. To his kinsmen Polemo and Cotys, Gains gave Pontus
* So Suet. Gaivs, 12 ; but Bury, on what authority the present writer does not know, names drestilla, wife of Cn. Piso, as his first wife {A History of the Roman Empire, p. 221).
Polemoniacus and Lesser Armenia respectively. The Arabian Sohsemus was made ruler over the Iturseans. Ptolemseus, King of Mauritania, was executed, and steps were taken to convert his king- dom into two provinces. The most useful thing Gains did in the way of provincial government was to put the legion which was in the province of Africa under the command of an Imperial legatus. Hither- to Africa had been the only senatorial province with Roman troops in it. This legatus had also civil functions in the Numidian part of Africa.
One aspect of Caligula's activity had a serious effect on the Jews, and thus drew forth two of the most interesting historical tractates of the Roman Empire, Philo's Legatio ad Gaium and contra Flaccum. The Emperor claimed to be worshipped as a god. This claim was naturally rejected by the Jews of Judaea and of Alexandria. The gover- nor of Egypt, with ill-timed zeal, required them to set up statues of Gains in their synagogues. The riots which resulted caused many deaths. In the year A.D. 40 the Jews of Alexandria sent an em- bassy to the Emperor to get the governor's decree rescinded. This embassy was unsuccessful, and but for the speedy death of the Emperor the con- sequences of the proposed sacrilege would have been most serious.
Literature. — The ancient authorities are Snetonius, Gains ; Philo, contra Flaccum and Lejatio ad Gaiiim ; Dio Cassius ; etc. The relevant parts of Tacitus (Annals, bk. vii. ff.) are lost. Modern books are J. B. Bury, A History of the Roman Empire, London, 1893, pp. 168, 21-Hf., etc. ; V. Duruy, A His- tory of Rome, Eng. tr., do. 1884-86, iv. 370 fit. (splendidly illus- trated) ; H. Schiller, Gesch. der rom. Eaiserzeit, Gotha, 1883, i. 304-314 ; A. von Domaszewski, Gesch. der rom. Kaiser, Leipzig, 1909, ii. 1-20. A. SODTER.
CALL, CALLED, CALLING These terms in
the NT are for the most part the rendering of KaXeiv in its various parts and derivatives {KeKXtifiivoi, K\r)Toi, kXtjctis), or in one or other of its various com- pounds. Among its meanings are invitation (KaXelv, -eicOai [Mt O^^ 22^, 1 Co lO^^, Rev W\ irpoffKaXeicdai [Ac, 2^^]); designation (Ka\€7u, -e^adai [Mt 121 5», Ac 1412, He 2" IV], ^-n-iKaXelv, -eiadai. [Mt 1025, Lk 223, Ac 123^ He W^]) ; invocation (eviKaXe'iadai [Ac 2^1 T^", 1 Co P, 2 Co 1^3, 1 P 1"J) ; summons (fieTaKoXe?!', -eiadai [Ac 7" 10^^]).
In the OT a call of God to His servants and His people is part of His giacious dealing with mankind. It was in response to a Divine call that Abraham (Gn 12i-3), Moses (Ex S^"), Bezaleel (Ex 31-), David (Ps 78™), Isaiah (Is 6«- »), Jere- miah (Jer !'*•'), Ezekiel (Ezk 2^) and other eminent servants of God entered into covenant with Him and fulfilled the tasks committed to them. Not only was Israel thus called as the people of God, but complaint is again and again made by the Prophets that they refused to hearken and stopped their ears that they should not hear (Is 6*, Zee •jii-iaj^ -phe Prophets, moreover, had visions of the day when the Gentiles should be called into the covenant and service of Jahweh (Is 55*" *). Of this OT meaning examples in the NT are our Lord's call of His apostles (Mt 4^^), the Spirit's call of Barnabas and Saul (Ac 13-), the call of the High Priest of the old dispensation (He 5*), where a Divine call to special ser"ice is given and accepted.
In the Epistles, and particularly in St. Paul, there is found the more definite meaning of the word as the call of God to the blessings of salva- tion. It is here intimately associated with the eternal purpose of God in human redemption. This is an advance upon what we find in the Gospels. In the Gospels ' the called' (ol KXrjToi) are distinguished from 'the chosen' (ol iiKXeKToL), the former Ijeing those to whom the invitation to the gospel feast is addressed, and the latter the more select company who had heard and accepted it (Mt 22"). In the Epistles 'the called' are 'the
168 CALL, CALLED, CALLING
CAPPADOCIA
chosen' (Ro 9=^ 2 Th 2^^-^*, 1 P 2^, where 7^«'0J iKKeKTdv are those whom God ' called out of dark- ness into his marvellous light'). The kXtttoI are the manifestation of the ^KXeKTol ; ' of a kXtjo-h which does not include the iKKoyi) the Scripture knows nothing' (K. Seeberg, in PRE^, art. 'Berufung'). With St. Paul and also with St. Peter, it is more than an invitation, it is an invitation responded to and accepted, and it is so because ' the called ' are already ' the chosen' (2 Th 2'3- !•», Ro S-^).