PAUL LEAVES EPHESUS--RETURNS TO JERUSALEM--IS ARRESTED

PAUL LEAVES EPHESUS--RETURNS TO JERUSALEM--IS ARRESTED
Paul, having been at Ephesus[477] about two years, resolved to return into Macedonia, and after going thence to Jerusalem, in order to celebrate the feast of Pentecost, to proceed in his journey, which he had long intended, to Rome. In consequence of these resolutions, and as a necessary preparation to carry them into execution, he sent Timothy and Erastus before him into Macedonia, while himself stayed behind at Ephesus, in order to settle some matters that were necessary to be adjusted previous to his departure.
[477] Ephesus--Ruins of the temple of Diana (See Engraving)--Ephesus was a celebrated city on the coast of Asia Minor, situated between Smyrna and Miletus, on the sides and at the foot of a range of mountains which overlooked a fine plain watered and fertilized by the river Cayster. Among other splendid edifices which adorned this metropolis of Ionia, was the magnificent temple of Diana, which was two hundred and twenty years in building; and was reckoned one of the seven wonders of the world. This edifice having been burnt by the incendiary Herostratus, B.C. 356, in the foolish hope of immortalizing his name, it was afterward rebuilt with increased splendor at the common expense of the Grecian states of Asia Minor. The remains of ancient Ephesus have been discovered by learned modern travelers, at the Turkish village of Ayasaluk. The ruins delineated in our engraving comprise all that is supposed now to exist of this far-famed structure, which in the time of St. Paul had lost nothing of its magnificence. Here was preserved a wooden statue of Diana, which the credulous Ephesians were taught to believe had fallen from heaven (Acts 19:35), and of this temple small silver models were made, and sold to devotees (Acts 19:24). Nero is said to have plundered this temple of many votive images, and great sums of gold and silver. This edifice appears to have remained entire in the second century; though the worship of Diana diminished and sunk into insignificance, in proportion to the extension of Christianity. At a later period “the temple of the great goddess Diana, whom Asia and all the world” worshipped (Acts 19:27), was again destroyed by the Goths and other barbarians; and time has so completed the havoc made by the hand of man, that this mighty fabric has almost entirely disappeared.
During three years' residence in this city (Acts 20:31), the great apostle of the Gentiles was enabled, with divine assistance, to establish the faith of Christ, and to found a flourishing Christian church. Of his great care of the Ephesian community strong proof is extant in the affecting charge which he gave to the elders, whom he had convened at Miletus on his return from Macedonia (Acts 20:16-38); and still more in the epistle which he addressed to them from Rome. Ecclesiastical history represents Timothy to have been the first bishop of Ephesus, but there is greater evidence that the apostle John resided here toward the close of his life; here also he is supposed to have written his Gospel, and to have finally ended his life.
The Ephesian church is the first of the “apocalyptic churches” addressed by the apostle John in the name of Jesus Christ. “His charge against her is declension in religious fervor (Revelation 2:4); and his threat in consequence (Revelation 2:5), is a total extinction of her ecclesiastical brightness. After a protracted struggle with the sword of Rome, and the sophisms of the Gnostics, Ephesus at last gave way. The incipient indifference censured by the warning voice of the prophet, increased to a total forgetfulness; till at length the threatening of the Apocalypse were fulfilled; and Ephesus sunk with the general overthrow of the Greek empire, in the fourteenth century.” The plough has passed over this once celebrated city: and, in March 1826, when it was visited by the Rev. Messrs. Arundell and Hartley, green corn was growing in all directions amid the forsaken ruins; and one solitary individual only was found, who bore the name of Christ, instead of its once flourishing church. Where assembled thousands once exclaimed “Great is Diana of the Ephesians!” the eagle now yells, and the jackal moans. The sea having retired from the scene of desolation, a pestilential morass, covered with mud and rushes, has succeeded to the waters, which brought up the ships laden with merchandise from every country. The surrounding country, however, is both fertile and healthy: and the adjacent hills would furnish many delightful situations for villages, if the difficulties were removed which are thrown in the way of the industrious cultivator by a despotic government, oppressive agas, and wandering banditti.
Soon after Timothy and Erastus had left Ephesus, Paul received information of some disturbances at Corinth, hatched and fomented by a number of false teachers crept in among the converts of that city, who endeavored to draw them into parties and factions, by persuading some to be for Paul, and others for Apollos, the different persons from whom they had received instructions relative to the Christian faith. In consequence of these disturbances they committed great disorders, and celebrated the holy sacrament very irreverently. They were addicted to fornication, and one in particular, had run into incest, by marrying his father's wife. They were unjust and fraudulent in their dealings; they went to law at heathen tribunals, and among them were found some, who were bold and profligate enough to deny the resurrection.
Ephesus

I CORINTHIANS WRITTEN
To quell these schisms and factions which had taken place, and to chastise them in a proper manner for their misconduct, Paul wrote his first Epistle to the Corinthians, in which he “shows the inequality of Christ's ministers, and their insufficiency for the work to which they are ordained, without the Divine assistance; orders the incestuous person to be excommunicated, lest his example should infect others; blames their litigious law-suits, as thinking it much better to refer their differences to some of their own body; propounds the first institution of the sacrament, and a previous examination of their lives to bring them to a right use of it; and having added several things concerning a decent behavior both of men and women in their churches--concerning the gifts of the Holy Ghost, the excellence of charity, the gift of tongues, and prayer in an unknown language, he proves the truth of the gospel, and the certainty of a future resurrection, almost to a demonstration.
GALATIANS WRITTEN
It was about this time also that Paul wrote his Epistle to the Galatians. He had received information that, since his departure thence, several impostors had crept in among them, who strongly insisted on the necessity of circumcision and other Mosaic rites, and greatly disparaged his authority. Paul therefore, in this epistle, reproves them with some necessary warmth and severity for suffering themselves so easily to be imposed upon by the crafty artifices of seducers. He largely refutes these judaical opinions wherewith they were infected, and, by several arguments, proves that the slavery of the law brought a curse with it; was destructive of their Christian liberty, and incapable of procuring their justification in the sight of God. Among these reproofs and arguments, however, he intermixes several exhortations full of paternal and apostolic charity; and, toward the conclusion, gives them many excellent rules and directions for the conduct of their lives and conversations.
DEMETRIUS INCITES SILVERSMITHS
A short time before Paul left Ephesus, a circumstance occurred which occasioned a general disturbance throughout the city, and had nearly proved fatal to him and his adherents. In the celebrated temple of Diana was an image of that goddess, which the idolatrous priests persuaded the people was made by Jupiter himself, and, dropped down from heaven; for which reason it was held in great veneration, not only at Ephesus, but throughout all Asia. In consequence of this, the people procured silver shrines, or figures of the temple and Diana, of such a size as to carry in their pockets, either for curiosity or to stir them up to devotion. This proved the source of a great deal of business to the silversmiths of Ephesus, of whom one Demetrius was the chief. This man plainly perceiving that Christianity tended to the subversion of idolatry, and consequently to the ruin of their gainful employment, called all the artists together, and pathetically represented to them how inevitably they must be reduced to a state of poverty, if they suffered Paul to bring their temple and goddess into contempt by persuading people, as he did, that they were no gods which were made with hands.
EPHESUS IS FILLED WITH TUMULT
This speech of Demetrius fired them with a zeal which they could no longer contain; so that they cried out with one voice, “Great is Diana of the Ephesians.” They should, indeed, have considered that if their goddess was able to defend herself against the doctrines preached by Paul, neither she nor the temple was in any danger; whereas if Paul was able to destroy their gods, it was in vain for them to resist him. But interest and superstition, meeting in the minds of a bigoted multitude, admitted of no reason. They were all fired with a zeal for their goddess, and determined, if they could find Paul, to expose him to the beasts in the theater, it being customary in those days, at the celebration of their public games and festivals, to expose such as they deemed criminals to the ravage of wild beasts for the diversion of the spectators. The whole city was filled with the tumult; and the crowd, missing Paul; laid hold on Gaius and Aristarchus, two Macedonians of Paul's company, and hurried them into the theater, with a design to throw them to the wild beasts. Paul, who was at this time in a place of security, hearing of the danger to which his brethren were exposed, was very desirous of venturing after them, in order to speak in their behalf; but he was at last dissuaded from it not only by the Christians, but also by the Gentile governors of the theatrical games, who were his friends, and who assured him that he would only endanger himself without rescuing his friends.
THE TOWN CLERK QUELLS THE VIOLENCE
The noise and confusion of the multitude was now prodigious, most of them not knowing the reason for which they were come together; and therefore some said one thing, and some another. In this distraction, Alexander, a Jewish convert, was singled out by the multitude, and by the instigation of the Jews was going to make his defence, in which doubtless he would have laid the whole blame upon Paul; but the multitude perceiving him to be a Jew, and therefore suspecting he was one of Paul's associates, raised another outcry for near two hours together, wherein nothing could be heard but “Great is Diana of the Ephesians.” This confusion brought the town-clerk, or recorder of the city, who kept the register of the games, into the theater, to suppress, if possible, so uncommon a tumult. Having with great difficulty obtained silence, he calmly and discreetly told them, “that it was sufficiently known to all the world what a mighty veneration the inhabitants of Ephesus had for their great goddess Diana, and the famous image which fell down from Jupiter, so that there needed not any disturbance to vindicate and assert it; that they had seized on persons who were not guilty either of sacrilege or blasphemy against their goddess; that if Demetrius and his company had any just charge against them, the courts were sitting, and they might enter their accusation; or if the controversy was about any other matter, there were proper judicatures to determine it in; that therefore they would do well to be pacified, having done more already than they could answer, and being in danger of incurring a severe punishment, if they should be called to an account (as very likely they might be) for that day's riotous assembly.”
This speech had the desired effect: the multitude were convinced that they had acted very improperly, and therefore repaired to their respective habitations; and Gaius, Aristarchus, and Alexander, were released without any hurt. But the escape of Paul was so remarkable that he mentions it as a remarkable deliverance. “We had,” says he, “the sentence of death in ourselves, that we should not trust in ourselves, but in God; who raised the dead, who delivered us from so great a death.” And in another place he tells us, “he fought with beasts at Ephesus;” alluding either to the design of the enraged multitude of throwing him to the wild beasts in the theater, though their intention was not executed, or to the manners of the people, who justly deserved the character of being savage and brutal to the highest degree.
II CORINTHIANS WRITTEN
Soon after the tumult was suppressed at Ephesus, Paul, having called the church together, and constituted Timothy bishop of the place, took his leave, and departed by Troas to Macedonia, where, having instructed some and confirmed others in the principles of a sound faith and holy life, he continued his preaching all over the country, even as far as Illyricum.[478] During this journey Paul met with many troubles and dangers; “without were fightings, and within fears:” but God, who comforteth those that are cast down, revived his spirits by the arrival of Titus, who gave him a pleasing account of the good effects his epistle had produced at Corinth, and what great reformation it had wrought among the converts of that city. But, as several vain-glorious teachers still persisted in their contumacy,[479] vilifying his authority, and misrepresenting his words and actions; charging him particularly with levity, in not going there according to his promise; with severity in his dealings with the incestuous person; with imperiousness in his writings, abjectness in his person, and some small tincture of irreligion in overthrowing the Mosaic law (all which he understood from Titus), he thought it necessary to write a second epistle to the Corinthians. In this epistle “he excuses his not going directly to Corinth, for fear of occasioning them sorrow, and giving himself uneasiness, in being obliged to treat with severity those who had not yet amended their faults. He commends their zeal against the incestuous person, but now that he had suffered enough for his transgression, allowed them to be reconciled to him. He justifies his own conduct, vindicates the dignity and ministry of the gospel, and proves its great excellence above the law. He declaims against those false teachers who made it their business to traduce and vilify him, and threatens them with his apostolic authority whenever he shall arrive among them. He then speaks of himself with some advantage, and though he mentions his supernatural gifts and revelations, yet seems to glory most in his extraordinary laborings and sufferings for the gospel. And lastly, he exhorts them all to the works of penance and mortification, lest when he arrived thither he should be obliged to exert his authority against offenders; and particularly cautions them to have their alms in readiness, that they may not be a hindrance to him when he shall arrive at Corinth.”
[478] This is a province of Europe, lying to the north or northwest of Macedonia, along the Adriatic sea, now called the gulf of Venice. It was commonly distinguished into two parts; Lyburnia to the north, where now lies Croatia; and Dalmatia to the south, which still retains its name. St. Paul tells us, that “from Jerusalem, and round about unto Illyricum, he had fully preached the gospel of Christ (Romans 15:19). So that he must have travelled into Syria, Phoenicia, Arabia, Cilicia, Pamphylia, Pisidia, Lyaconia, Galatia, Pontus, Paphlagonia, Phrygia, Troas, Asia, Caria, Lysia, Ionia, Lydia, the isles of Cyprus and Crete, Thracia, Macedonia, Thessalia, and Achaia. So, justly and without ostentation might he say, that in relation to the other apostles, “he labored more abundantly than them all” (1 Corinthians 15:10).
[479] Rebelliousness and insubordination.
ROMANS WRITTEN
After Paul had travelled through the principal places in Macedonia and Achaia, confirming those who had been converted, and bringing over others to the faith, he proceeded to Corinth, where he took up his residence for the space of three months. During his abode here he wrote his famous Epistle to the Romans, which he sent by Phebe, a deaconess of the church of Cenchrea, near Corinth. In this epistle “he states and determines the great controversy between the Jews and the Gentiles, relative to the obligation of the rites and ceremonies of the Mosaic law, and those main and material doctrines of Christianity which depend on it, such as that of Christian liberty, the use of different things, etc. He also points out the effects of original sin, and the power it has even among the regenerate; and, through the whole of the epistle, intermixes many admirable instructions and exhortations to the duties of a holy and religious life such as the Christian doctrine doth naturally tend to produce.”
EUTYCHUS RAISED FROM DEAD
Paul, having gathered considerable alms both in Macedonia and Achaia, resolved to leave Corinth, in order to carry them into Judea for the relief of the Christians in those parts. His first intention was to go through Syria, as being by far the nearest way; but having received information that the Jews of that country had formed a conspiracy against his life, he altered his course, and determined to go through Macedonia. Accordingly, leaving Corinth, he proceeded to Philippi, where he stayed some time, in order to celebrate the feast of the passover. Hence he took shipping, and in five days landed at Troas, where he continued a week. On the Sabbath, which was the last day of his staying there, he preached to the Christians of the place, who had assembled together in order to receive the sacrament; and, as he intended leaving them the next morning, he continued his harangue till midnight. The length of his discourse, and the time of night, caused some of his hearers to be so fatigued as to fall asleep. Among these was a young man named Eutychus, who, sitting in a higher window, so forgot himself that he fell thence to the ground, and was taken up dead. This circumstance being made known to the apostle, he stopped his discourse, and going to the young man, by prayers to the throne of grace, restored him to life and health. How indefatigable was this great apostle in doing good! how closely did he tread in the steps of his great Master, who “went about doing good!” He preached and wrought miracles wherever he went. Like a master-builder, he either laid a foundation or raised the superstructure. He was “instant, in season and out of season,” and spared no pains in endeavoring to secure the eternal welfare of his fellow-creatures.
After performing this miracle, Paul resumed his discourse, and, having spent the whole night in these holy exercises, early the next morning he took his leave, and travelled on foot to Assos,[480] whither he had before sent his companions (among whom was Luke) by sea. From Assos they sailed to Mitylene;[481] then, passing by Chios,[482] arrived at Samos,[483] and proceeded to Trogyllium,[484] whence, after staying one day, they went to Miletus,[485] not putting in at Ephesus, because the apostle was resolved, if possible, to be at Jerusalem at the feast of Pentecost.
[480] Assos is a seaport-town, situate on the southwest part of the province of Troas, and over against the island Lesbos. By land it is a great deal nearer Troas than it is by sea, because of a promontory that runs a great way into the ocean, and must be doubled before we can come to Assos, which was the reason that the apostle chose rather to walk it.
[481] Mitylene was one of the principal cities of the isle of Lesbos, seated in a peninsula, with a commodious haven on each side, and soon became so considerable, as to give name to the whole island (at present called Metelin) many years ago. The island (which is one of the largest in the Archipelago) was, in former times, renowned for the many eminent persons it had produced; such as Sappho, the inventress of Sapphic verses; Alcaeus, a famous lyric poet; Pittacus, one of the seven wise men of Greece; Theophrastus the noble physician and philosopher; and Arion, the celebrated musician: and the Turks, who have it now in possession, think it still a place of consequence enough to deserve a fortress and garrison to defend it.
[482] Chios, modern Scio, is an island in the Archipelago. It lies over against Smyrna, and is not above four leagues distant from the Asiatic continent. It was celebrated by Horace for the wine and figs that came thence. It is referred to by St. Paul in the account of his return voyage from Troas to Caesarea (Acts 20:21). At that time Chios enjoyed the privilege of freedom. Its length is about 32 miles, and in breadth it varies from 8 to 18 miles. It has always been celebrated for its beauty and fruitfulness. In modern times it has been painfully known for the dreadful suffering of its inhabitants in the Greek war of independence, in 1822. Before this desolating calamity, it contained one of the best colleges in the Turkish empire, with professorships in chemistry, rhetoric, mathematics, geometry, theology, the Turkish, Latin, French, and ancient and modern Greek languages--Ed.
[483] Samos is another isle in the Archipelago, lying southeast of Chios, and about five miles from the Asiatic continent. It is famous among the heathen writers for the worship of Juno; for one of the sybils, called Sybilla Samia; for Pherecydes, who foretold an earthquake that happened there, by drinking of the waters; and, more especially, for the birth of Pythagoras, who excelled all the seven wise men, so renowned among the Greeks. It was formerly a free commonwealth, and the inhabitants were so powerful, that they managed many prosperous wars against their neighbors; but at present the Turks have reduced it to such a mean and depopulated condition, that a few pirates dare land and plunder as they please; so that ever since the year 1676, no Turk has ventured to live upon it, for fear of being carried into captivity by those rovers.
[484] Trogyllium is a cape, or promontory, on the Asiatic coast, opposite to Samos, and much below Ephesus, having a town of the same name.
[485] Miletus was a port-town on the continent of Asia Minor, and in the province of Caria, memorable for being the birthplace of Thales, one of the seven wise men in Greece, and father of the Ionic philosopher; of Anaximenes, the scholar; Timotheus the musician, and Anaximenius the philosopher. At present it is called, by the Turks, Melas: and not far distant from it is the true Meander, which, though it encircles all the plain it runs through with many pleasing mazes and innumerable windings, yet, in some places, it goes with such a current as stirs up the earth and gravel from the bottom, which makes its water not so clear and crystalline as might be expected.
PAUL'S GOOD-BYE TO EPHESUS
Soon after Paul arrived at Miletus he sent to Ephesus, to assemble together the pastors and elders of the churches in that city. On their arrival, he delivered to them a very long and pathetic discourse, wherein he reminded them with what uprightness and integrity, with what affection and humility, and with what great danger and trouble, he had been conversant among them, and preached the gospel to them, ever since his coming into those parts: that he had not failed to acquaint them both publicly and privately, with whatsoever might be profitable to their souls, urging both Jews and Gentiles to repentance and reformation, and a hearty reception of the faith of Christ: that now he was determined to go to Jerusalem, where he did not know what particular sufferings would befall him, only that he had been foretold by those who were endued with prophetic gifts of the Holy Ghost, that in every city bonds and afflictions would attend him; but that he was not concerned at this, being willing to lay down his life whenever the gospel required it, and fully determined to serve, with the strictest fidelity, his great Lord and Master. Here he made a short pause, and then resumed his discourse in words to this effect: “I well know that you will see my face no more; but for my encouragement and satisfaction, ye yourselves can bear me witness, that I have not, by concealing any part of the Christian doctrine, betrayed your souls. And as for yourselves, whom God hath made bishops and pastors of his church, you should be careful to feed, guide, and direct those Christians under your inspection, and be infinitely tender of the welfare of souls, for whose redemption the blessed Jesus laid down his own life. All the care, therefore, possible for you to use is no more than necessary; for after my departure heretical teachers will appear in the church, to the great danger of the souls of men, seeking, by every crafty method and pernicious doctrine, to gain proselytes to their party, and, by those means, fill the church of Christ with schisms and factions. Watch ye, therefore, and remember with what tears and sorrow I have, during three years, warned you of these things. And now I recommend you to the Divine favor and protection, and to the rules and instructions of the gospel, which, if properly adhered to, will undoubtedly dispose and perfect you for that state of happiness which the Almighty hath prepared for good men in the mansions of eternity. Ye well know that I have from the beginning dealt faithfully and uprightly with you; that I have not had any covetous designs, or ever desired the riches of other men; nay, I have labored with mine own hands, to support myself and my companions: you ought, therefore, to support the weak and relieve the poor, rather than be yourselves chargeable to others, according to that incomparable saying of the great Redeemer of mankind, 'It is more blessed to give than to receive.'” If we minutely attend to the whole of this apostle's preaching and writing, we shall find that he strenuously inculcates not only points of faith, but also practical duties, without which our faith would be in vain.
After Paul had finished his farewell discourse to the bishops and pastors of Ephesus, he knelt down, and, by way of a final conclusion, joined with them fervently in prayer; which being over they all melted into tears, and with the greatest expression of sorrow attended him to the ship, grieving in the most passionate manner on account of his having told them that they should see his face no more.
PAUL'S GOOD-BYE TO TYRE
After Paul had taken this affecting farewell of the pastors and elders of Ephesus, he with his attendants left Miletus, and going on board a ship sailed with a fair wind to Coos.[486] The day after their arrival here, they proceeded to Rhodes, and from Rhodes[487] to Patara,[488] where meeting with a ship bound for Phoenicia they went on board, and, passing Cyprus, sailed to Syria, and landed at Tyre, the place where the ship was to unlade her burden.
[486] This was an island in the Archipelago, lying near the southwest point of Asia Minor, and having a city of the same name. It was formerly celebrated for the birth of Hippocrates the famous physician, and Apelles the famous painter; for a stately temple dedicated to Apollo, and another to Juno; for the richness of its wines, and for the fineness of a stuff made here, which was perfectly transparent, and called vestimenta coa.
[487] Rhodes lies south of the province of Caria in lesser Asia; and, among the Asiatic isles, was accounted for dignity next to Cyprus and Lesbos. It was remarkable among the ancients for the expertness of its inhabitants in the art of navigation; for a college, in which the students were eminent for eloquence and mathematics: for the clearness of its air; for its pleasant and healthy climate, which induced the Roman nobility to make it a place of their recess; and, more especially, for its prodigious statue of brass, consecrated to Apollo, or the sun, and called his Colossus. This statue was seventy cubits high, and stood astride over the mouth of the harbor, so that the ships sailed between its legs.
[488] This is a seaport of Lycia, formerly beautified with a good harbor, and many temples, whereof one was dedicated to Apollo.
Paul stayed at Tyre seven days, in the course of which he was advised by some Christians of the place not to go up to Jerusalem. But this advice Paul would by no means take; upon which the disciples, accompanied by their wives and children, attended him out of the city, and when they came to the seashore Paul knelt down and prayed for them in the same manner he had done before at Miletus.
PAUL STAYS WITH PHILIP
From Tyre Paul and his companions sailed to Ptolemais,[489] where they stayed one day, spending their time in conversation with the disciples of that place. The next day they went to Caesarea, and visited Philip; one of the seven deacons, who had been sent by the apostles to preach the gospel in Samaria and other places. This Philip had four virgin daughters, all of whom were endued with the gift of prophecy; and on this account, together with Paul's great regard for Philip, he resided at his house during his stay at Caesarea.
[489] A seaport of Syria, between Tyre and Caesarea.
AGABUS WARNS PAUL OF BONDAGE
While Paul was at Philip's house, there came thither a prophet, named Agabus, from Judea. This person, after the manner of the old prophets (who often prophesied by symbols or significant expressions), took Paul's girdle, and binding it about his own hands and feet, said, in the presence and hearing of the whole company, “Thus saith the Holy Ghost, so shall the Jews at Jerusalem bind the man who owneth this girdle, and shall deliver him into the hands of the Gentiles.” On the prophet's saying these words, not only the companions of Paul, but likewise all the Christians present, were greatly troubled, and earnestly besought him that he would not go up to Jerusalem. To which Paul replied, “What mean ye to weep, and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.”
When the disciples found that Paul's resolution was not to be shaken, they did not importune him any farther; in consequence of which he and his companions left Caesarea, and prosecuting their journey arrived safe at Jerusalem, where they were kindly and joyfully received by the Christians of that city.
PAUL AT JERUSALEM
The day after Paul and his companions arrived at Jerusalem, they went to the house of James the apostle, where the rest of the bishops and governors of the church were assembled together. After mutual salutations, Paul gave them a particular account of the success with which God had blessed his endeavors in propagating Christianity among the Gentiles, for which they all joined in glorifying God. Having done this, they told Paul that he was now come to a place in which there were many thousands of Jewish converts, who were all zealous for the law of Moses, and who had been informed that he taught the Jews whom he converted to renounce circumcision and the ceremonies of the law: that as soon as the multitude heard of his arrival, they would all assemble together to see how he behaved himself in this matter; and therefore, to prevent any disturbance, they thought it advisable for him to join himself with four men who were then going to discharge a vow; to perform the usual rites and ceremonies with them; to be at the charge of having their heads shaved; and to provide such sacrifices as the law directed: whereby it would appear that the reports spread of him were groundless, and that himself was an observer of the Mosaic institutions.
PAUL ENDS VOW
Paul readily agreed to follow the advice given him by his brethren; in consequence of which, taking with him the four persons who were to discharge their vows, he went into the temple, and told the priests, that, as the time of their vow was now expired and their purification regularly performed, they were come to make their oblation according to law.
PAUL DRAGGED FROM THE TEMPLE
The time of offering these oblations was seven days, near the close of which certain Jews from Asia (who had there been strong opposers to Paul's doctrine), finding him in the temple, began to raise a tumult, and, seizing on him, called to their brethren the Jews to assist them, declaring that he was the person who had preached doctrines derogatory to the Jewish nation, and destructive to the institutions of the law of Moses. This accusation, though absolutely false, occasioned such a universal disgust among the people to Paul, that they immediately fell on him and dragged him out of the temple, shutting the doors to prevent his returning into that holy place. After they had got him out of the temple they treated him with great indignity, and would certainly have killed him, had not Claudius Lysias, the commander of the Roman garrison to the castle of Antonia, come with a considerable force to his assistance. Lysias conducted him to the castle, in the way to which Paul begged permission to speak to him; but the governor (supposing him to be an Egyptian, who not many years before had raised a sedition in Judea, and headed a party of four thousand profligate wretches) seemed to refuse him that favor, until Paul informed him that he was a Jew of Tarsus, and a freeman of a rich and honorable city, and therefore humbly hoped that he would not deny him the privilege of vindicating himself. The governor consenting to this request, Paul, standing upon the stairs that led into the castle, after making signs for the multitude to be silent, made a speech to them in the Hebrew language, the substance of which was to the following effect:
PAUL'S SPEECH TO THE JEWS
“Listen, ye descendants of Jacob, to a person of your own religion, and like yourselves a child of Abraham; born in Tarsus, and brought up in this city, at the feet of Gamaliel, and fully instructed in the law delivered by Moses to our forefathers, and formerly as zealous for the temple worship as ye are at present.
“Nay, I persecuted unto death all who believed in Jesus, seizing on all I could find, both men and women, and casting them into prison.
“But as I was pursuing my journey to execute this commission, and was arrived near Damascus, there appeared, about midday, a light from heaven shining round about me.
“Terrified at so awful an appearance, I fell to the ground, and heard a voice saying unto me, 'Saul, Saul, why persecutest thou me?' To which I answered, 'Who art thou, Lord?' And the voice replied, 'I am Jesus of Nazareth whom thou persecutest.'
“After recovering from the terror with which my mind was filled, I answered, 'What shall I do, Lord?' And the Lord said unto me, 'Arise, and go into Damascus, and there it shall be told thee of all things which are appointed for thee to do.'
“The brilliancy of the glory deprived me of sight; so that my companions led me by the hand to Damascus, where one Ananias, a person well respected by all the Jews of that city, visited me, and said, 'Brother Saul, receive thy sight.' And in a moment my eyes were opened, and I saw him standing before me. When he saw that my sight was restored, he said to me, 'The God of Abraham, Isaac, and Jacob, hath appointed thee to know his will, to see the great Messiah, the Holy One of God, and hear the voice of his mouth; for thou art chosen to be a witness to all the nations of the earth for those surprising things thou hast seen and heard. Why, therefore, tarriest thou here any longer? 'Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.'
“After this glorious vision and miraculous power of the Most High, when I was returned from Damascus to Jerusalem and offering up my prayers in the temple, I fell into a trance, and again saw the Great Son of David, who said unto me, 'Depart quickly from Jerusalem, for the descendants of Jacob will refuse to believe thy testimony concerning me.' And I answered, 'Lord, they know how cruelly I used thy saints and followers; that I imprisoned and beat them in every synagogue whither I went. Nay, when they shed the blood of thy holy martyr Stephen, I was also one of the spectators; I consented to his death; I even kept the raiment of those that slew him.' But the Lord replied, 'Depart, for I will send thee far hence unto the Gentiles.'”
THE JEWS' VIOLENT REACTION
The Jews had been very quiet, and paid great attention to Paul's speech till he came to this part of it: his mentioning the commission he had received to preach the gospel to the Gentiles, threw them into the most violent outrage, and they cried out with one voice, “Away with such a fellow from the earth; for it is not fit that he should live.” And, the more to express their indignation, they threw off their clothes and cast dust into the air, as though they intended that moment to stone him.
PAUL SPARED A SCOURGING
When Lysias, the captain of the guard, found to what a violent degree the people were incensed against Paul, he ordered him to be taken within the castle, and that he should be examined by scourging till he confessed the reason of the uncommon rage shown against him by the people.[490] Accordingly the lictor bound him, and was going to put the orders he had received into execution, when Paul asked the centurion who stood by whether or not it was lawful to scourge a citizen of Rome before any sentence had been passed upon him. But the centurion, instead of answering his question, immediately repaired to Lysias, beseeching him to be careful how he proceeded against the prisoner, because he was a Roman. On this information Lysias went immediately into the prison, and asked Paul whether he was really a free citizen of Rome. Being answered in the affirmative, Lysias said he had himself procured that great privilege by a large sum of money; upon which Paul answered, “But I was freeborn.”[491] On receiving this account, Lysias commanded the centurion not to scourge him, being terrified at what he had already done, namely, his causing to be bound with chains a free denizen of the Roman empire. The next day he ordered his chains to be taken off; and that he might thoroughly satisfy himself of the case of so unusual a tumult, convened the members of the Sanhedrin, before whom he conducted Paul in order to undergo an examination by that tribunal.
[490] As Lysias did not understand Hebrew, he could not tell what the purport of St. Paul's speech to the people was; but, by their mad and outrageous behavior, he guessed that he must have said something very provoking, either against the law or the dignity of their nation, and therefore was willing to know the truth of it from himself. Scourging was a method of examination used by the Romans, and other nations, to force such as were supposed guilty to confess what they had done, what were their motives, and who were accessories to the fact.
[491] It is probable that Paul's father might have been rewarded with the freedom of the city for his fidelity and bravery in some military service, emoluments being then conferred, not on those who had most interest with men in power, but on those who had most merit from their actions.
PAUL BEFORE THE COUNCIL
Paul was not in the least terrified at the sight of so considerable and powerful an assembly. Without waiting for any questions being asked him, looking earnestly at the council, he coolly said, “Men and brethren, I have lived in all good conscience before God until this day.”[492] But, however this expression might tend to show the true state of his mind, Ananias the high-priest was so offended at it that he commanded those who stood next him to strike him on the face; at which Paul replied, “God shall smite thee, thou whited wall.”[493] On this, some of the spectators, looking sternly at Paul, cried out, “Revilest thou God's high-priest?” In answer to this, Paul told them he did not know that Ananias was high-priest, not supposing it possible that a person who can give such unjust orders could be invested with so sacred a character. But, since it was so, he confessed it was very wrong to revile him, God himself having commanded that “no man should speak evil of the rulers of the people.”
[492] The apostle, by here using the words “a good conscience,” does not mean a conscience void of all error and offence, because he owns himself to have been guilty of a great sin in persecuting the church of Christ (1 Timothy 1:13). His meaning, therefore, is such a conscience as was consistent with the ideas he entertained at different periods of his life, namely, before and after his conversion. The sense, therefore, of this passage may be thus explained: “While I was persuaded that the Christian religion was false, I persecuted it with the utmost vigor; but, as soon as I came to perceive its divine institution, I declared for it, and have ever since maintained it, even to the hazard of my life. The religion of the Jews I did not forsake out of any hardships that it required, or any prejudice I had conceived against its precepts; nor did l embrace that of the Christians upon any other account, than a full conviction of its truth and veracity. I was a good Jew, in short, as long as I thought it my duty to be so; and when I thought it my duty to be otherwise, I became a zealous Christian; in all which God knows the sincerity of my heart, and is witness of my uprightness.”
[493] “A whited wall” was a proverbial expression denoting a hypocrite of any kind, and the propriety of it appears in this: that as the wall had a fair outside, but nothing but dirt, or sticks and stones, within, so the high-priest had the outward appearance of a righteous judge, sitting as one that would pass sentence according to law, and yet commanding him to be punished for speaking the truth, and so condemning the innocent, contrary to the law of nature, as well as that of Moses. Our blessed Savior makes use of a comparison of the same nature, when he calls the scribes and Pharisees “whited sepulchers.” It should be observed, in vindication of St. Paul, that his words, “God shall smite thee,” are a prediction, not an imprecation; and a prediction which Josephus tells us was fulfilled in a short time; for he was murdered in a mutiny.
Paul, perceiving that the council consisted partly of Sadducees and partly of Pharisees (in order to elude the malice of his enemies), made open declaration that he was a Pharisee, even as his father was before him, and that the great offence taken against him was his belief of a future resurrection. This declaration threw the whole court in confusion, by exciting the regard of the Pharisees, who favored the doctrine of the resurrection, and incurring the resentment of the Sadducees, who strongly opposed it.
THE LORD ENCOURAGES PAUL
The dissensions between these two sects on this occasion arose to such a violent degree, that Lysias, fearing lest Paul should be torn in pieces between them, commanded the soldiers to. take him from the bar, and re-conduct him to the castle. This was accordingly done, and to comfort him after all his frights and fears; God was pleased to appear to him that night in a vision, encouraging him to constancy and resolution, and assuring him that, as he had borne testimony to his cause at Jerusalem, so, in despite of all his enemies, he should live to do the like at Rome. “Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.”
JEWISH ASSASSINATION PLOT DISCOVERED
The next morning the Jews, whose envy and malice were increased against Paul by the dilatory proceedings of the Sanhedrin, determined to use a quicker method of putting a period to his life. In order to this, about forty of the most turbulent among them entered into a wicked conspiracy, which they ratified with an imprecation never to eat or drink until they had killed Paul. Having formed this inhuman resolution, they went to the Sanhedrin and acquainted them with their design, to effect which they advised, that some of the members should solicit Lysias to bring Paul again before them, under pretence of inquiring more accurately into his case, and that, before he reached the court, they would not fail to waylay and dispatch him.
PAUL TAKEN TO FELIX
This wicked plot was readily approved of by the Sanhedrin, but its execution was happily frustrated by Paul's nephew, who, having discovered their intentions, went immediately to his uncle, to whom he related the whole affair. Paul communicated the intelligence to Lysias, who immediately commanded two parties of foot and one of horse, to be ready by nine o'clock, in order to conduct him to Caesarea, where Felix, the Roman governor, then resided. At the same time Lysias dispatched a letter to Felix, the substance of which was, “that the person whom be had sent to him was a freeman of Rome; that the Jews had ill treated him, and conspired against his life; that the measures he had taken were designed to secure him from the violence of the multitude; and that he had ordered his enemies to appear before him at Caesarea, that he might judge what was the cause of their being so incensed against the person whom he had sent to him under military protection.”
The guards, having received these orders from Lysias, conducted Paul the same night to Antipatris,[494] and the next morning to Caesarea. On their arrival there, they immediately gave Lysias's letter to Felix, who, after having read the contents, asked Paul some questions relative to the place of his birth, and the manner of his life. Finding, by his answers, that Paul was a native of Cilicia, Felix told him that as soon as his accusers came thither from Jerusalem, he would give him a fair and candid hearing; and in the meantime gave orders that he should be secured in that part of his palace called Herod's hall,[495] where he should be supplied with every article that was necessary during his confinement.
[494] Antipatris was a city on the borders of Samaria, near the Mediterranean sea; and situated about thirty-eight miles from Jerusalem.
[495] This was a magnificent palace built by Herod the Great for his own habitation, whenever he went to Caesarea: and was afterward used by the Roman governors for the place of their residence, and for the confinement of some particular persons.