Chapter 6: PAUL'S THIRD MISSIONARY
PAUL'S THIRD MISSIONARY
JOURNEY A.D. 54
Having "spent some time" in Antioch, Paul leaves that Gentile centre, and commences another missionary journey. Nothing is said of his companions on this occasion. He "went over all the country of Galatia and Phrygia in order, strengthening all the disciples;" and also giving directions for the collection on behalf of the poor saints at Jerusalem. (1 Cor. 16:1, 2) In a short time he readied the centre of the work in Asia.
EPHESUS --At this time it was the greatest city in Asia Minor, and the capital of the province. Owing to its central position, it was the common meeting place of various characters and classes of men. By this time Apollos had departed to Corinth, but the remaining twelve of John's disciples were still in Ephesus. Paul speaks to them about their state or position. We must give a passing notice of what occurred.
John's baptism required repentance, but not separation from the Jewish synagogue. The gospel teaches that Christianity is founded on death and resurrection. Christian baptism is the significant and expressive symbol of these truths. "Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead." (Col. 2:12, 13) As these men were entirely unacquainted with the foundation truths of Christianity, we suppose they had never mingled with Christians. The apostle, no doubt, explained to them the efficacy of the death and resurrection of Christ, and the descent of the Holy Ghost. They believed the truth and received Christian baptism. Then Paul, in his apostolic capacity, laid his hands on them; and they were sealed with the Holy Ghost, and "spoke with tongues and prophesied."
Immediately after the mention of this important occurrence, our attention is directed to the apostle's labours in the synagogue. During three months he preached Christ boldly there, reasoning and endeavouring to convince his hearers of all "the things concerning the kingdom of God." The hearts of some "were hardened," while others repented and believed; but as many of the Jews took the place of adversaries, and "spoke evil of that way before the multitude," Paul acts in the most definite way. He "separated the disciples" from the Jewish synagogue, and formed them into a distinct assembly, and met with them "daily in the school of one Tyrannus." This is a deeply interesting and instructive action of the apostle, but he acts in the consciousness of the power and truth of God. The church in Ephesus is now perfectly distinct from both Jews and Gentiles. Here we see what the apostle elsewhere refers to in his exhortation, "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God." (1 Cor. 10:32) Where this important distinction is not seen, there must be great confusion of thought as to both the word and ways of God.
The apostle now appears before us as the instrument of the power of God in a remarkable and striking way. He communicates the Holy Ghost to the twelve disciples of John, and he separates the disciples of Jesus and formally founds the church in Ephesus. His testimony to the Lord Jesus is heard in all Asia, both by Jews and Greeks; special miracles are wrought by his hands, diseases departing from many, if they but touch the border of his garment. The power of the enemy disappears before the power that is in Paul, and the name of Jesus is glorified. The evil spirits acknowledge Paul's power, and put his enemies to shame and loss; the consciences of the heathen are reached, and the enemy's dominion over them is gone. Fear falls on many who "used curious arts," and they burn their books of magic, the cost of which amounts to nearly two thousand pounds in English money. "So mightily grew the word of God and prevailed." (See Acts 19:1 - 20) Thus the power of the Lord was displayed in the person and mission of Paul, and his apostolate established beyond a question.
The apostle had now spent about three years of incessant labour in Ephesus. And he says himself when addressing the elders at Miletus, "Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears." It is also supposed by some, that during this time he paid a short visit and wrote his: FIRST EPISTLE TO THE CORINTHIANS.
THE TUMULT AT EPHESUS
A great and blessed work had now been accomplished by the mighty energy of God's Spirit, through the instrumentality of His chosen servant Paul. The gospel had been planted in the capital of Asia, and it had spread throughout the whole province. The apostle now felt as if his work had been done there, and he longs to go to Rome, the capital of the West, and the metropolis of the world. Greece and Macedonia had already received the gospel, but there was yet Rome.
"After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome." (Acts 19:21)
But while Paul was thus making arrangements for another journey, the enemy was planning a fresh attack. His resources were not yet exhausted. Demetrius excites the thoughtless multitude against the Christians. A great tumult is raised, the passions of men being stirred up against the instruments of the testimony of God. The workmen of Demetrius raise the cry, not only that their craft is in danger, but also that the temple of the great goddess Diana is in danger of being despised. When the multitude heard these things, they were filled with wrath, and cried, saying, "Great is Diana of the Ephesians!" The whole city was now filled with confusion; but Paul was mercifully preserved --by his brethren, and by some of the chief rulers in Asia, who were his friends --from showing himself in the theatre.
The Jews evidently began to fear that the persecution might be turned against them; for the majority of the people knew not for what purpose they had come together. They therefore put forth a certain Alexander, probably with the intention of shifting the blame from themselves upon the Christians; but the moment the heathen discovered that he was a Jew, their fury was increased: the rallying cry was again raised, and for two whole hours the people shouted "Great is Diana of the Ephesians." Fortunately for all parties, the town clerk was a man of great tact and admirable policy. He flattered, calmed, soothed, and dismissed the assembly. But to faith it was God using the persuasive eloquence of a heathen official to protect His servant and His many children there.
The far-famed temple of Diana was reckoned by the ancients as one of the wonders of the world, the sun, it was said, saw nothing in his course more magnificent than Diana's temple. It was constructed of the purest marble, and was two hundred and twenty years in building. But with the spread of Christianity it sank into decay, and scarcely anything of it now remains to show us even where it stood. The trade of Demetrius was to make small models in silver of the shrine of the goddess. These were set up in houses, kept as memorials, and carried about on journeys. But as the introduction of Christianity necessarily affected the sale of these models, the heathen artisans were instigated by Demetrius to raise a popular cry in favour of Diana and against the Christians.
PAUL'S DEPARTURE FROM
EPHESUS FOR MACEDONIA
Acts: 20. After the cessation of the tumult, the danger being over and the rioters dispersed, Paul sends for the disciples, embraces them, and departs for Macedonia. Two of the Ephesian brethren, Tychicus and Trophimus, seem to have accompanied him, and to have remained faithful to him through all his afflictions. They are frequently mentioned, and have a place in the last chapter of his last epistle, 2 Tim. 4.
The sacred historian is exceedingly brief in his record of Paul's proceedings at this time. All the information which he gives us is compressed into these following words: --"He departed to go into Macedonia: and when he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months." It is generally supposed that these few words embrace a period of nine or ten months --from the early summer of A.D. 57 to the spring of A.D.
58. But the apostle's letters happily accommodates for this lack of information. Those that were written on this journey supply us with many historical details, and, what is more and better, they give us (from his own pen) a living picture of the deep and painful exercises of mind and heart, through which he was then passing.
It appears that Paul had arranged to meet Titus at Troas, who was to bring him tidings direct from Corinth, telling of the state of things there. But week after week passed, and Titus came not. We know something of the workings of that great mind and heart at this time, from what he says himself: "Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord, I had no rest in my spirit, because I found not Titus my brother; but taking my leave of them, I went from thence into Macedonia." (2 Cor. 2:12, 13) His personal anxiety, however, did not hinder him from going on with the great work of the gospel. This is evident from verses 14 - 17.
At length the long-expected Titus arrived in Macedonia --probably at Philippi. And now Paul's mind is relieved and his heart is comforted. Titus brings him better tidings from Corinth than he had expected to hear. The reaction is manifest: he is filled with praise. "Great is my boldness of speech toward you," he says; "great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation. For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fighting's, within were fears. Nevertheless God, that comforts those that are cast down, comforted us by the coming of Titus." (2 Corinthians 7:4 - 6)
Soon after this, Paul writes his SECOND EPISTLE TO THE CORINTHIANS; which we find addressed not to them only, but to all the churches in all Achaia. They may have all been more or less affected by the condition of things at Corinth. Titus is again the apostle's willing servant, not only as the bearer of his second letter to the church at Corinth, but as taking a special interest in the collections then making for the poor. Paul not only gives Titus strict charges about the collections, but also writes two chapters on the subject (chapters 8 and 9), though it was more deacons' than apostles' work. But, as he had said in answer to the suggestion of James, Cephas, and John, that he should remember the poor --"The same," he replied, "which I was also forward to do."
The space, which the apostle devotes to subjects connected with collections for the poor, is remarkable, and deserves our careful consideration. It may be that some of us have overlooked this fact and suffered loss in our own souls thereby. Notice, for example, what he says of one church. We have good reason to believe that the Philippians from the very beginning cared for the apostle --they pressed him to accept their contributions for his support, from his first visit to Thessalonica, down to his imprisonment in Rome, besides their liberality to others. (Phil. 4; 2 Cor. 8:1 - 4) But some may imagine from this, that they were a wealthy church. Just the opposite! Paul tells us "How that, in a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality." It was out of their deep poverty that they gave so liberally.
What the Philippians are in the Epistles, the poor widow is in the Gospels --two mites were her all. She could have given one and kept one; but she had an undivided heart, and she gave both. She, too, gave out of her poverty; and, wherever the gospel is preached throughout the whole world, these things shall be told as a memorial of their liberality.
After Paul had sent off Titus and his associates with the Epistle, he remained himself in "those parts" of Greece, doing the work of an evangelist. His mind, however, was set on paying the Corinthians a personal visit; but he allowed time for his letter to produce its own effects under the blessing of God. One of the objects of the apostle was to prepare the way for his personal ministry among them. It is generally thought that it was during this period of delay that he fully preached the gospel of Christ round about unto Illyricum. (Rom. 15:19) It is probable that he reached Corinth in winter, according to his expressed intention. "It may be that I will abide, yea, and winter with you." (1 Cor. 16:6) There he abode three months.
All are agreed, we may say, that it was during these winter months, that he wrote his great EPISTLE TO THE R0MANS. Some say, that he also wrote his EPISTLE TO THE GALATIANS at the same time. But there is great diversity of opinion amongst the chronologists on this point. From the absence of names and salutations, such as we have in the Epistle to the Romans, it is difficult to ascertain its date. But if it was not written at this particular time, we must place it earlier, not later. The apostle was surprised at their early departure from the truth. "I marvel," he says, "that ye are so soon removed from him that called you into the grace of Christ unto another gospel." His great disappointment is manifest in the warmth of spirit in which he writes this Epistle.
But we must return to the history of our apostle: the niceties of chronology we cannot enter upon in our "short papers." But after comparing the latest authorities, we give what seem to us the most reliable dates.
PAUL LEAVES CORINTH
The apostle's work was now done at Corinth, and he prepares to leave it. His mind was bent upon going to Rome; but there was this mission of charity on his heart, to which he must attend first. We are favoured with his own words on these different points. "But now having no more place in these parts, and having a great desire these many years to come unto you; whensoever I take my journey into Spain, I will come unto you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. "But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem." (Rom. 15) The array of names in Acts 20:4; Sopater, Aristarchus, Secundus, Gaius, Tychicus, and Trophimus, are supposed to be brethren with the collections, which had been made at the different places named. Instead of sailing straight to Syria, he goes round by Macedonia, because of the Jews who were lying in wait for him. His companions tarried for him at Troas. There he spent a Lord's Day, and even a whole week, in order to see the brethren.
We must notice briefly what took place at this stage of his journey. Two things, all-important to the Christian, are connected with it --the Lord's Day, and the Lord's Supper. The historian, who was with Paul at this time, enters with unusual minuteness on the details of that day.
It is evident from this incidental notice, that it was the established custom of the early Christians to come together on "the first day of the week" for the understood purpose of "breaking bread." We have here the main object and the ordinary time of their coming together. "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them." (See also 1 Cor. 16:2; John 20:19; Rev. 1:10) Even the apostle's discoursing, precious as it was, is spoken of as a secondary thing. The remembrance of the Lord's love in dying for us, and all that into which He has brought us as risen again, was, and is, the first thing. If there be an opportunity for so ministering the word, as to gather up the thoughts and affections of the worshippers to Christ, it is well to embrace it; but the breaking of bread ought to be the first consideration, and the main object of the assembly. The celebration of the Lord's Supper on this occasion was after sunset. In early times, it was observed in some places before daylight, in others, after sunset. But here the disciples were not obliged to meet in secret. "There were many lights in the upper chamber where they were gathered together, and Paul continued his speech until midnight, ready to depart on the morrow." It was an extraordinary occasion, and Paul avails himself of the opportunity to speak to them all night. The time had not come, as some one has said, when the warm earnest utterances of the heart were measured by the minute --when the burning agony of the preacher over lost souls was timed by the icy coldness of the mere professor, or the careless indifference of the worldly Christian. Eutychus, a young man, overcome with sleep, "fell down from the third loft, and was taken up dead." This has been viewed by some as a penalty for inattention: but a miracle was wrought; the young man was raised from a state of death by the power and goodness of God through His servant Paul, and the friends were not a little comforted.
PAUL AT MILETUS
The most important stage of this journey is Miletus, though the sacred historian carefully notes the different places they pass or call at. Paul, being filled with the Spirit, gives directions for the journey. His companions willingly obey him, not as a master, but as one who directs in the humility of love and in the wisdom of God. He arranges not to go to Ephesus, though that was a central place, for he had purposed in his heart to be at Jerusalem on the day of Pentecost. But as the vessel was to be detained some time at Miletus, he sends for the elders of the church at Ephesus to meet him. The distance between the two places is said to be about thirty miles, so that two or three days would be required to go and come, but they had sufficient time for their meeting before the ship sailed. Thus the Lord thinks of His servants and makes everything work together for their good and His own glory.
Paul's farewell address to the elders of Ephesus is characteristic and representative. It demands our most careful study. It sets before us the deep and touching affection of the apostle, the position of the church at that time, and the work of the gospel among the nations. He exhorts them with unusual earnestness and tenderness; he felt he was addressing them for the last time; he reminds them of his labours among them in "serving the Lord with all humility of mind, and with many tears." He warns them against false teachers and heresies --the grievous wolves who would enter in among them, and the men of themselves that would arise, speaking perverse things, to draw away the disciples after them. "And when he had thus spoken, he kneeled down, and prayed with them all. And they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship."
As this testimony of Paul's is of the highest importance, and marks a distinct epoch in the history of the church, besides shedding divine light on all ecclesiastical systems, we give the thoughts of another on its wide and comprehensive bearing.
"The church was consolidated over a pretty large extent of country, and the church, in divers places at least, had taken the form of a regular institution. Elders were established and recognised. The apostle could send for them to come to him. His authority also was acknowledged on their part. He speaks of his ministry as a past thing --solemn thought! ...Thus, what the Holy Ghost here sets before us is, that now, when the detail of his work among the Gentiles to plant the gospel is related as one entire scene among Jews and Gentiles, he bids adieu to the work; in order to leave those whom he had gathered together, in a new position, and, in a certain sense, to themselves. It is a discourse which marks the cessation of one phase of the church --that of apostolic labours --and the entrance into another; its responsibility to stand fast now that these labours had ceased; the service of the elders, whom "the Holy Ghost had made overseers," and, at the same time, the dangers and difficulties that would attend the cessation of apostolic labour, and complicate the work of the elders, on whom the responsibility would now more especially devolve."
The first remark that flows from the consideration of this discourse is that apostolic succession is entirely denied by it. Owing to the absence of the apostle, various difficulties would arise, and there would be no one in his place to meet or to prevent these difficulties. Successor, therefore, he had none. In the second place, the fact appears that this energy, which bridled the spirit of evil, once away, devouring wolves from without, and teachers of perverse things from within, would lift up their heads and attack the simplicity and the happiness of the church; which would be harassed by the efforts of Satan, without possessing apostolic energy to withstand them. In the third place, that which was principally to be done for the hindrance of evil was to feed the flock; and to watch, whether over themselves or over the flock, for that purpose. He then commends them --neither to Timothy, nor to a bishop, but in a way that sets aside all official resources --to God and to the word of His grace. This is where he left the church. The free labours of the apostle of the Gentiles were ended. Solemn and affecting thought! He had been the instrument chosen of God to communicate to the world His counsels respecting the church and to establish in the mind of the world this precious object of His affections, united to Christ at His right hand. What would become of it down here? [24]
Acts: 21. With a fair wind, Paul and his companions sailed out from Miletus, while the sorrowing elders of Ephesus prepared for their journey homewards. With a straight course they sailed to Coos, Rhodes, and thence to Patara and Tyre. From what took place there --so similar to the scene at Miletus --it is evident that Paul soon found his way to the hearts of the disciples. Though he had been only one week at Tyre, and previously unacquainted with the Christians there, he had gained their affections. "And they all brought us on our way," says Luke, "with wives and children, till we were out of the city; and we kneeled down on the shore and prayed." It seems too, as if a spirit of prophecy had been poured out on these affectionate Tyrians, for they warned the apostle against going up to Jerusalem. After waiting there seven days, they came to Ptolemais, where they abode one day. At Cæsarea, they lodged in the house of Philip the evangelist, which was one of the seven. He is already well known to us, but it is not a little interesting to meet him again, after an interval of more than twenty years. Now he has four daughters, virgins, who prophesy. Here Agabus the prophet predicted Paul's imprisonment, and said, "He should not go up to Jerusalem." All the disciples said the same thing, and entreated him with tears not to go. But however much the tears and the entreaties of his friends and of his own children in the faith must have moved Paul's tender and sensitive heart, he suffered nothing to alter his resolution or move him from his purpose. He felt bound in spirit to go, and ready to leave all consequences with the will of the Lord. We now come to:
PAUL'S FIFTH VISIT TO
JERUSALEM A.D. 58
The apostle and his companions were gladly welcomed on their arrival at Jerusalem. "When we were come to Jerusalem," Luke observes, "the brethren received us gladly." The day following, Paul and his company visited James, at whose house the elders were present. Paul, as chief speaker, declared particularly what things God had wrought among the Gentiles by his ministry. But though they were greatly interested, and praised the Lord for the good news, they evidently felt uneasy. They at once called Paul's attention to the fact, that a great number of Jews who believed in Jesus as the Messiah were zealous observers of the law of Moses, and were strongly prejudiced against himself.
How to satisfy the prejudices of these Jewish Christians was now the important question between Paul and the elders. Multitudes of Jews, both converted and unconverted, they knew would come together when they heard of Paul's arrival. They had long believed the most serious and weighty charges against him --"that he taught all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs." What was now to be done? The elders proposed that Paul should publicly show himself obedient to the law. This was the painful and perplexing position of the apostle of the Gentiles. What can he now do? Will the messenger of the gospel of the glory --the minister of the heavenly calling --stoop to the rules of Nazarite vows? This is the solemn and serious question. If he refuses compliance with their wish, the lurking suspicion of the Jews will be confirmed; if he acts according to their desires, he must humble himself --forget for the moment his high calling and yield to the ignorance, prejudice, and pride of the Judaizers. But what else can he do? He is in the very centre of a bigoted Judaism; and if mistaken, he honestly desires to win over the church at Jerusalem to a purer and loftier Christianity.
Many have been very free in their criticisms on the apostle's course at this time. But though it is our privilege humbly to examine all that the sacred historian has written, some, we fear, have ventured too far in saying hard things of the apostle. We may reverently inquire, how far the will and the affections of Paul influenced him on this occasion, apart from the warnings of the Spirit through his brethren; but surely it becomes us to keep within the limits of what the Holy Spirit Himself has said. Let us now carefully view the outward facts, which led the apostle to this eventful epoch in his life.
ROME had been long on his mind. He had a great desire to preach the gospel there. This was right --this was according to God --this was not of self: he was the apostle of the Gentiles. God had been working there most blessedly without Paul or Peter, for as yet, no apostle had visited Rome. Paul had been privileged to write an epistle to the Romans, and in that letter he expresses the most earnest desire to see them, and to labour among them. "For I long to see you," he says, "that I may impart unto you some spiritual gift, to the end ye may be established." This was his state of mind and the object, which he had before him, which we also must keep in view when studying this part of his history. Compare Romans 1: vs. 7 - 15 and chapter 15: vs. 15 - 33.
THE END OF PAUL'S FREE LABOURS
We have now come to the important question, and to the point on which Paul's future history turns. Will he go straight west to Rome, or will he go round by way of Jerusalem? All depends on this. Jerusalem was also on his heart. But if Christ had sent him far hence to the Gentiles, could the Spirit, on Christ's part, lead him to Jerusalem? It was just here, we believe, that the great apostle was permitted to follow the desires of his own heart; which desires were right and beautiful in themselves, but not according to the mind of God at the time. He loved his nation dearly, and especially the poor saints at Jerusalem; and, having been greatly misrepresented there, he wished to prove his love for the poor of his people by bringing to them in person the offerings of the Gentiles. "When therefore," he says, "I have performed this, and have sealed to them this fruit, I will come by you into Spain." Surely, some will say, this was loving and praiseworthy! Yes, but on one side only, and that side alas! was the side of nature, --not of the Spirit. "And finding disciples, we tarried there seven days; who said to Paul through the Spirit, that he should not go up to Jerusalem." This seems plain enough; but Paul inclined for the moment to the side of his affections "for the poor of the flock" in Jerusalem. Could there have been, we ask, a more pardonable mistake? Impossible! It was his love to the poor, and the pleasure of carrying to them the offerings of the Gentiles, that led him to go round by Jerusalem on his way to Rome. Nevertheless, it was a mistake, and a mistake, which cost Paul his liberty. His free labours end here. He allowed the flesh its liberty, and God allowed the Gentiles to bind it with a chain. This was the Master's expression of truest love to His servant. Paul was too precious in His sight to be allowed to pass without His righteous dealings at such a time; and he was also made to prove, that neither Jerusalem nor Rome could be the metropolis of Christianity, Christ the Head of the church was in heaven, and there only could the metropolis of Christianity be, Jerusalem persecuted the apostle; Rome imprisoned and martyred him. Nevertheless, the Lord was with His servant for his own good, the advancement of the truth, the blessing of the church, and the glory of His own great name.
Here may we be permitted to offer one reflection. On how many histories, since Paul's fifth visit to Jerusalem, has this solemn scene been engraved! How many saints have been bound with chains of different kinds, but who can say for what, or why? All of us would have said --unless enlightened by the Spirit --that the apostle could not have been actuated by a more worthy motive in going round by Jerusalem on his way to Rome. But the Lord had not told him to do so. All hinges on this. How needful then to see, at every stage of our journey, that we have the word of God for our faith, the service of Christ for our motive, and the Holy Spirit for our guide. We will now return to the history of events.
We left Paul sitting with the elders in the house of James. They had suggested to him a mode of conciliating the Jewish believers, and of refuting the accusations of his enemies. Disloyalty to his nation and to the religion of his fathers was the chief charge brought against him. But under the surface of outward events, and especially having the light of the epistles shed upon them, we discover the root of the whole matter in the enmity of the human heart against the grace of God. In order to understand this, we must notice that Paul's ministry was twofold.
1) His mission was to preach the gospel "to every creature which is under heaven" --it not only went far beyond the limits of Judaism, but it was in perfect contrast with that system.
2) He was also the minister of the church of God, and preached its exalted position, and its blessed privileges, as united with Christ the glorified Man in heaven. These blessed truths, it will be seen, lift the soul of the believer far above the religion of the flesh, be it ever so painstaking --ever so abounding in rites and ceremonies. Vows, fasts, feasts, offerings, purifications, traditions, and philosophy, are all shut out as nothing of worth before God, and opposed to the very nature of Christianity. This exasperated the religious Jew with his traditions, and the uncircumcised Greek with his philosophy; and the two united to persecute the true witness-bearer of this twofold testimony. And so it has been ever since. The religious man with his ordinances, and the merely natural man with his philosophy of natural process, readily unites in opposing the witness of a heavenly Christianity. See Colossians chapter's 1 & 2.
If Paul had preached circumcision, the offence of the cross would have ceased; for this would have given them a place, and the opportunity of being something and doing something, and even of taking part with God in His religion. This was Judaism, and this gave the Jew his pre-eminence. But the gospel of the grace of God addresses man as already lost --as "dead in trespasses and sins" --and has no more respect to the Jew than to the Gentile. Like the sun in the firmament, it shines for all. No nation, kindred, tongue, or people, is excluded from its heavenly rays. "Preach the gospel to every creature which is under heaven" is the divine commission and the wide sphere of the evangelist; to teach those who believe this gospel their completeness in Christ is the privilege and duty of every minister of the New Testament.
Having thus cleared the ground as to the motives, objects, and position of the great apostle, we will now briefly trace the remainder of his eventful life. The time has come when he is to be brought before kings and rulers, and even before Cæsar himself, for the name of the Lord Jesus.
PAUL IN THE TEMPLE
In accordance with the proposal of James and the elders, Paul now proceeds to the temple with "the four men, which had a vow." Thus we read: "Then Paul took the men, and the next day, purifying himself with them, entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them." On the completion of the Nazarite's vow, the law required that certain offerings should be presented in the temple. These offerings involved considerable expense, as we may see from Numbers 6; and it was considered an act of great merit and piety for a rich brother to provide these offerings for a poor brother, and thereby enable him to complete his vow. Paul was not rich, but he had a large and tender heart, and he generously undertook to pay the charges of the four poor Nazarites. Such readiness on Paul's part to please some and help others, ought to have pacified and conciliated the Jews, and probably it would, had there only been present such as were associated with James; but it had the opposite effect with the inveterate zealots: they were only more incensed against him. The celebration of the feast had attracted multitudes to the holy city, so that the temple was thronged with worshippers from every land.
Among these foreign Jews were some from Asia, probably some of Paul's old antagonists from Ephesus, who were glad of an opportunity to be revenged on him who had formerly defeated them. Towards the end of the seven days wherein the sacrifices were to be offered, these Asiatic Jews saw Paul in the temple, and immediately fell upon him, "crying out, Men of Israel, help! This is the man that teacheth all men everywhere against the people, and the law, and this place; and further brought Greeks also into the temple, and hath polluted this holy place. And all the city was moved, and the people ran together; and they took Paul and drew him out of the temple: and forthwith the doors were shut." The whole city being now in an uproar, the crowd rushed furiously to the point of attack; the multitude were excited to madness, and but for their sacred care not to shed blood in the holy place, Paul would have been instantly torn to pieces. Their object now was to hurry him out of the temple, have the doors shut, and dispatch him outside the sacred enclosure. But before their murderous plans were executed, help from the Lord arrived, and they were unexpectedly interrupted.
The sentries at the gates no doubt communicated at once to the Roman garrison, situated over against the temple, that there was a tumult in the court. The chief captain, Claudius Lysias, immediately ran to the spot in person, taking soldiers and centurions with him. When the Jews saw the chief captain and the Roman soldiers approaching, they left off beating Paul. The governor, perceiving that Paul was the occasion of all this excitement, promptly secured him, and bound him with two chains, or chained him by each hand to a soldier. See Acts 12: 6.
This being done, Lysias proceeded to make inquiry as to the real cause of the disturbance, but, as no certain information could be obtained from the ignorant and excited crowd, he ordered Paul to be carried into the castle. The disappointed mob now made a tremendous rush after their victim. They saw him taken out of their hands, and so violently did they press upon the soldiers, that Paul was borne in their arms up the stairs of the castle; meanwhile deafening shouts arose from the enraged multitude below, as they had done nearly thirty years before, "Away with him, away with him."
At this moment of overwhelming interest, the apostle preserved great presence of mind, and perfectly controlled the agitation of his feelings. He acts prudently without any compromise of truth. Just as they had reached the entrance to the castle, Paul most courteously addressed himself to the chief captain, and said, "May I speak unto thee? Who said, Canst thou speak Greek? Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people." Marvellous to say, this request was granted. Paul had already gained the respect of the Roman governor, if not great influence over his mind. But the hand of the Lord was in it; He was watching over His servant. Paul had thrown himself into the hands of his enemies, by seeking to please the believing Jews; but God was with him, and knew how to deliver him out of their power, and to use him for the glory of His own great name. Acts 21:26 - 40.
PAUL'S SPEECH ON THE
STAIRS OF THE CASTLE
To the chief captain he had spoken in Greek; to the Jews he speaks in Hebrew. These little attentions and considerations are the beautiful blending of love and wisdom, and ought to serve as a lesson for us. He was always ready to win, by "becoming all things to all men, that he might gain the more." We see the marvellous effects of his influence over the infuriated mob, as well as over the commanding officer. The moment he spoke to them, the whole scene was changed. He calmed the tumultuous sea of human passion by the sound of their sacred language. It fell like oil on the troubled waters; and there was immediately "a great silence." We have his noble defence, addressed to his brethren and fathers, given at length in Acts 22:1 - 21.
It will be observed in reading the address, that his countrymen listened with great attention, while he spoke to them of his early life, his persecution of the church, his mission to Damascus, his miraculous conversion, his vision in the temple, and his interview with Ananias; but the moment he mentioned his mission to the Gentiles, an outburst of unbounded indignation arose from the crowded area below, and silenced the speaker. They could not endure the thought of God's grace to the Gentiles. That hated name stung them to fury. Their national pride rebelled against the thought of uncircumcised heathen being made equal to the children of Abraham. They cried down with scornful contempt every argument, human or divine, that could have influenced their minds. In vain, did the apostle lay great stress on what had taken place between himself and the devout Ananias. Every appeal was in vain, so long as the Gentiles were to be thus owned. A scene of the wildest confusion now followed. They cast off their outer garments, threw dust into the air, and "lifted up their voices, and said; Away with such a fellow from the earth; for it is not fit that he should live."
The chief captain, seeing the frantic violence of the people, and not understanding what it meant, was thrown into new perplexity. He saw the results of a speech in the Hebrew tongue --which he probably did not understand --and, naturally concluding that his prisoner must be guilty of some enormous crime, he ordered him to be bound and scourged to make him confess his guilt. But Paul making known the fact that he was a Roman citizen instantly arrested this proceeding.
The soldiers who were engaged in binding him withdrew in alarm, and warned the governor as to what he was doing. Lysias came at once, "and said unto him, Tell me, art thou a Roman? He said, Yea. And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born," Lysias was now in a difficulty; he had violated a Roman law. To expose a citizen to such indignity was treason against the majesty of the Roman people. But the only way of saving Paul's life was by keeping him in custody, and he happily thought of another and a milder way of ascertaining the nature of his prisoner's offence.
PAUL BEFORE THE SANHEDRIM
On the following day he "commanded the chief priests and all their council to appear, and brought Paul down and set him before them." The policy of Lysias here is interesting. He is active in suppressing the tumult; he protects a Roman citizen; he shows deference to the religion and customs of the Jews. This blending of policy and courtesy in the haughty Roman, under such circumstances, is worthy of a moment's reflection; but we press on.
Paul addresses the council with dignity and gravity; but with an evident expression of conscious integrity. "And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day." This unflinching sense of uprightness so enraged Ananias, the high priest that he commanded those who stood near to strike him on the mouth. This arbitrary violation of the law on the part of the chief of the council so roused the apostle's feelings, that he fearlessly exclaimed, "God shall smite thee, thou whited wall; for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" It is evident that the high priest was not so clothed as to be recognised; therefore Paul excuses himself by his ignorance of the fact, and quotes the formal prohibition of the law: "Thou shalt not speak evil of the ruler of thy people."
The apostle soon perceived, we are told, that the council was divided into two parties, the Sadducees and the Pharisees, and therefore he cried out, "Men and brethren, I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead I am called in question." This declaration, whether so intended or not, had the effect of dividing the assembly, and setting the one party against the other. And so fierce did their dissensions become, that some of the Pharisees actually took Paul's side, saying, "We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God." The judgment hall immediately became the scene of the most violent contention, and the presence of Claudius Lysias was absolutely necessary. Paul is once more lodged in the castle.
So passed this eventful morning in the history of our apostle. In the evening, when alone, can we wonder if his heart was prone to sink within him? From what had taken place, and from the gloomy appearance of everything around him, the apostle never stood in greater need of the consolation and strength, which the Master's presence always gives. But who knew this so well, or could feel so deeply for the lonely prisoner as the Master Himself? And so He appears in richest grace to comfort and cheer the heart of His servant. It was divinely timed comfort. The Lord stood by him, as He had done at Corinth, and as He afterwards did on his voyage to Rome; and said, "Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." (Acts 18:9, 10; 23:11; 27:23, 24.) A conspiracy of more than forty men to assassinate Paul having been discovered, and all their wicked schemes confounded, Claudius Lysias immediately summoned his centurions and soldiers, and gave strict orders to have Paul conveyed safely to Cæsarea. Luke relates the details of this matter with singular fullness. (Acts 23:12 - 25)
PAUL APPEARS BEFORE FELIX
As some of our readers may have observed, the character of God's dealings with His servant partially changes here. It may be well to pause for a moment, and reverently inquire into the apparent causes of this change. And, as many have freely given their opinions on this difficult point, we will here quote a few lines from one who seems to give the mind of the Spirit.
"I believe, then, that the hand of God was in Paul's journey to Jerusalem; that, in His sovereign wisdom, He willed that His servant should undertake it, and also have blessing in it: but that the means employed to lead him into it, according to that sovereign wisdom was the apostle's human affection for the people who were his kindred after the flesh; and that he was not led into it by the Holy Ghost acting on the part of Christ in the Church. This attachment to his people, this human affection, met with that among the people, which put it in its place. Humanly speaking, it was an amiable feeling; but it was not the power of the Holy Ghost founded on the death and resurrection of Christ. There was no longer Jew or Gentile... Paul's affection was good in itself; but as a spring of action it did not come up to the height of the work of the Spirit, who, on Christ's part, had sent him afar from Jerusalem to the Gentiles in order to reveal the church as His body united to Him in heaven.
He was the messenger of the heavenly glory, which brought out the doctrine of the church composed of Jews and Gentiles, united without distinction in the one body of Christ, thus blotting out Judaism; but his love for his nation carried him, I repeat, into the very centre of hostile Judaism, a Judaism enraged against the spiritual equality. Nevertheless, the hand of God was undoubtedly in it: Paul, individually, found his level.
That which Paul said before the council raises a tumult, and the chief captain takes him from among them. God has all things at His disposal: a nephew of Paul's, never mentioned elsewhere, hears of an ambush laid for him and warns him of it. Paul sends him to the chief captain, who expedites the departure of Paul under a guard to Cæsarea. God watched over him, but all is on the level of human and providential ways. There is not the angel as in Peter's case, or the earthquake as at Philippi. We are sensibly on different ground." [25]
The accusers of Paul were not long in finding their way to Cæsarea. "And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul." (Acts 24:1) In a short speech, full of flattery and insinuating art, Tertullus accuses Paul of sedition, heresy, and the profanation of the temple.
Felix then signified to Paul that he had an opportunity of answering for himself. And now, we may say, the apostle of the Gentiles is once more in his right place. However humiliating his circumstances, he is still God's messenger to the Gentiles, and God is with His beloved servant. The Jews were silent and Paul, in his usual straightforward manner, met the charges.
Felix, it appears, knew a good deal about these things, and it is evident that a strong impression was made on his mind. Many years before this, Christianity had found its way into the Roman army at Cæsarea, (Acts 10) so that he probably knew something about it, and was convinced of the truth of Paul's statements; but he trifled with his convictions, and with his prisoner. He "deferred" further inquiry for the present, making some excuse about the coming of Lysias. Meanwhile however, he gave orders, that Paul should be treated with kindness and consideration, and that his friends should be allowed free access to him.
Not many days after this, Felix entered the audience chamber with his wife Drusilla, and sent for Paul. They were evidently curious to hear him discourse "concerning the faith of Christ." But Paul was not the one to gratify the curiosity of a Roman libertine, and a profligate Jewish princess. The faithful apostle, in preaching Christ, spoke plainly and boldly to the conscience of his hearers. He had now an opportunity in his bonds, which he could otherwise scarcely have obtained. "And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled." And little wonder. If we are to believe the historians of his own day, Josephus and Tacitus, a more unprincipled or dissolute couple never sat before a preacher. But, though conscience stricken, Felix remained impenitent. Fearful condition! "Go thy way," said he, "for this time; when I have a convenient season, I will call for thee." But that convenient season never came, though he frequently saw the apostle afterwards, and, we doubt not, gave him to understand that a bribe would procure his release. Little did the Roman governor think that his venal justice was to be recorded in the book of God, and handed down to all succeeding generations. His character is represented as mean, cruel, and dissolute; that in the indulgence of all kinds of wickedness he exercised the power of a king with the temper of a slave. "But after two years, Porcius Festus came into Felix's room, and Felix, willing to show the Jews a pleasure, left Paul bound."
PAUL APPEARS BEFORE
FESTUS AND AGRIPPA
Immediately after Festus arrived in the province, he visited Jerusalem. There the leading Jews seized the opportunity to demand Paul's return. Their plea, doubtless, was that he should be tried again before the Sanhedrim, but their real purpose was to kill him on the way. Festus refused their petition. He invited them, however, to go down with him to Cæsarea and accuse him there. The trial took place and resembles that before Felix. It is quite evident that Festus saw clearly enough, that Paul's real offence was connected with the religious opinions of the Jews, and that he had committed no offence against the law; but at the same time, being desirous to ingratiate himself with the Jews, he asks Paul whether he would go to Jerusalem to be tried there. This was little better than a proposal to sacrifice him to Jewish hatred. Paul, being well aware of this, at once appealed to the Emperor --"I appeal unto Cæsar."
Festus was no doubt surprised at the dignity and independence of his prisoner. But it was his privilege as a Roman citizen, to have his cause transferred to the supreme tribunal of the Emperor at Rome. "Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go."
So far as the eye of man can see, this was Paul's only resource under the circumstances. But the hand and purpose of the Lord were in it. Paul must bear witness for Christ and the truth in Rome also. Jerusalem had rejected the testimony to the Gentiles; Rome too must have its share in rejecting the same testimony, and in becoming the prison of the witness. But in all this Paul is highly favoured of the Lord. His position resembles that of his blessed Master, when He was given up to the Gentiles by the hatred of the Jews, only the Lord was perfect in it all, and He was in His true place before God. He came to the Jews --this was His mission: Paul was delivered from the Jews --such was the difference. Christ gave Himself up, as we read, "Who through the eternal Spirit offered himself without spot to God." Part of Paul's commission runs thus: --"Delivering thee from the people and from the Gentiles, unto whom now I send thee." But Paul returned to "the people" in the energy of his human affections, after he had been placed outside of them in the energy of the Holy Ghost. (Acts 26:17) Jesus had taken him out from both Jew and Gentile, to exercise a ministry that united the two in one body in Christ. As Paul himself says, "Wherefore henceforth know we no man after the flesh." In Christ Jesus there is neither Jew nor Greek. We now resume the history of the great apostle.
PAUL APPEARS BEFORE
AGRIPPA AND BERNICE
It happened about this time that Agrippa, king of the Jews, and his sister Bernice, came to pay a complimentary visit to Festus. And as Festus knew not how to state Paul's case to the Emperor, he took the opportunity of consulting Agrippa, who was better in-formed than him on the points, in question. The Jewish prince, who must have known something of Christianity, and had no doubt heard of Paul himself, expressed a desire to hear him speak. Festus readily acceded to the request. "Tomorrow," said he, "thou shalt hear him."
The apostle is now to have the privilege of bearing the name of Jesus before the most dignified assembly he has ever addressed. Jewish kings, Roman governors, military officers, and the chief men of Cæsarea assembled "with great pomp" to hear the prisoner give an account of himself to Agrippa. It was no mean audience, and it is perfectly clear that they regarded the prisoner as no mean person. Festus, having acknowledged the difficulty in which he found himself, referred the matter to the better knowledge of the Jewish king. Agrippa courteously signified to Paul that he was permitted to speak for himself. We have now come to one of the most interesting moments in the whole history of our apostle.
The dignity of his manner before his judges, though he stretched out a hand that was chained to a soldier, must have deeply impressed his audience. The depth of his humiliation only manifested more strikingly the moral elevation of his soul. He thought neither of his chain nor of his person. Perfectly happy in Christ, and burning with love to those around him, self and circumstances were completely forgotten. With a dignified deference to the position of those who surrounded him, he rose, in the honest declarations of a good conscience, infinitely above them all. He addresses himself to the conscience of his audience, with the boldness and uprightness of a man accustomed to walking with God, and to act for Him. The character and conduct of the governors are thrown into painful contrast with the character and conduct of the apostle, and show us what the world is when unmasked by the Holy Ghost.
"I pass over in silence," says one, "the worldly egotism which betrays itself in Lysias and Festus, by the assumption of all sorts of good qualities and good conduct --the mixture of awakened conscience and the absence of principle in the governors --the desire to please the Jews for their own, importance, or to facilitate their government of a rebellious people. The position of Agrippa and all the details of the history have a remarkable stamp of truth, and present the various characters in so living a style that we seem to be in the scene described; we see the persons moving in it. This, moreover, strikingly characterises the writings of Luke."