TRACINGS FROM THE ACTS OF THE
APOSTLES
XV. THE THIRD MISSIONARY
JOURNEY—DIVINE POWER.
ACTS xvni. 23—xix.
41.
"IN labours more abundant, in prisons more frequent, in
stripes above measure, in deaths oft" (2 Cor. xi. 23). Such is part of the
description the Apostle gave to the Corinthians, when on this third missionary
journey, of his activity in service up to the date of that Epistle, as well as
of his sufferings for Christ's sake. Never resting satisfied with his labours,
he knew no lengthened cessation from toil till his imprisonment by the Roman
authorities. Then, after reaching Rome, journeying with him ceased, but to be
entered on again as soon as he was released (Heb. xiii. 23). His labours, we
may say, only terminated with his death.
A Fresh Start. He had
reached Antioch for the fourth, and, as it turned out, the last time before his
long imprisonment. Remaining there some time, he moved forward again, and went
over Galatia and Phrygia in order, establishing all the disciples (Acts xviii.
23). On the first occasion of his labours in those parts he visited Phrygia
before Galatia (xvi. 6). On this he reversed his movements, going through
Galatia before Phrygia, apparently shaping his course for Ephesus, which he had
promised to visit (xviii. 21). But having evangelised in both these provinces
on his previous journey, he was desirous of first revisiting those scenes of
labour, and of strengthening all the disciples. So he went through them in
order. As yet the Galatians had not been led away by Judaising teachers, though
soon after he left them this time that trouble must have developed, which
called forth his earnest appeal in the circular Epistle to the Churches of that
province.
Ministry to Saints. As yet, however, strengthening the
disciples was the ministry needed. Details of this, and of this part of his
journey, are wanting. One thing, however, is abundantly clear. We have remarked
on it previously (p. 212). The Apostle was not content with having evangelised
a country or a town, and of having been the means of numerous conversions.
Building up and strengthening was required. He would devote himself also to
that, for Paul was a teacher as well as an evangelist. Turning attention now
for a moment to Luke, lack of detail in ministry at this time is quite in
keeping with that historian's practice. For when Paul and Barnabas, on a
previous journey, entered on the service of building up the saints at Lystra,
Iconium, and Antioch, the historian, whilst just mentioning it, to intimate the
character of their ministry, gives us no details about it. Are we, then, left
in the dark on this matter? By no means. The Pauline Epistles supply
information as to apostolic teaching. So with some, if not most of them, in
existence before the Acts was written, there was the less need for Luke to
enter on this subject. Of these Epistles six certainly were in existence, for
they were written before the Apostle's first imprisonment. And it may be that
four more were in circulation before the Acts saw the light; though of this we
cannot be confident. The six referred to are the two to the Thessalonians, the
two to the Corinthians, that to the Galatians, and the one to the Romans. How
Paul could comfort saints in trial, and in the prospect of the rapture, and of
the Lord's subsequent personal coming to earth, when the day of the Lord will
begin, the two first-named teach us. Then of his manner of correcting abuses
and mistakes in doctrine, coupled with a tenderness of heart for saints amongst
whom he had worked, the two to the Corinthians are good examples. Further, his
uncompromising opposition to Judaising teaching, which sought to put converts
from the Gentiles under the law, is set forth in the Epistle to the Galatians.
Whilst,. for a systematic unfolding of the Gospel, as needed by Christians, the
Epistle to the Romans stands out as second to none. All these written before
his imprisonment, there came from his prison at Rome four more, especially
ministering Christ.
The Epistle to the Ephesians treats of God's
counsels in connection with Him, so Church teaching markedly appears in it;
whilst that to the Colossians, its complement, treats of the fulness that there
is in the Head, even Christ, above and beyond whom there is nothing, and can be
nothing, for the saint. Heathen philosophy cannot vie with this, for the height
to which it can take believers (Col. ii. 8-10); Jewish teaching cannot equal it
(Col. ii. 16, 17). Riches of grace we read of in Ephesians; of the fulness that
there is in Christ in Colossians Then Philippians ministers Christ for the walk
here: who is the example (Phil, ii) the object (iii), and the One to rejoice in
(iv). And that to the Hebrews treats of His person, divine and human (i, ii);
shows, too, how He surpasses Moses and Aaron, and tells of His present service
as High Priest - God's provision for Christians in the wilderness, - as well as
of His service as High Priest in the heavenly sanctuary, in making propitiation
for the sins of the people. The former service is being carried on; the latter
is finished; and in token of that He has sat down on the right hand of God
(Heb. x. 12).
Apollos. A new worker now appears on the scene,
another Hellenistic Jew - Apollos, or Apollonius, a native of Alexandria, who
at this time visited Ephesus. A learned or eloquent man as he is described, he
was also mighty in the Scriptures. With power of expression, and with plenty to
say in connection with the written Word, he soon made all in the synagogue
conscious that he was no ordinary teacher, nor one who would take a backward
place. "Instructed in the way of the Lord, and being fervent in spirit, he
spake and taught diligently the things of Jesus (as we should read here),
knowing only the baptism of John" (Acts xviii. 25). He taught what he knew, but
in full Christian teaching he was as yet deficient. "The things of Jesus"
betrays that - "knowing only the baptism of John" confirms it. In the synagogue
he spake boldly. Mighty in the Scriptures, eloquent in speech, fervent in
spirit, a diligent labourer, what a valuable helper he might become! Priscilla
and Aquila perceived this as they heard him, and seeking him out, took him home
and there expounded unto him the way of God more perfectly. Priscilla and
Aquila, we have said, following here the better reading. Very probably the wife
was more apt at imparting knowledge than her husband. In the privacy of home
those two could thus serve, communicating truth once unknown to themselves, but
which they had surely learnt from intercourse with Paul. So, though Paul and
Apollos had not yet met, nor did for some time, Aquila and his wife, having
profited from their intercourse with Paul at Corinth, were able to help
Apollos, which they did. What links are there in different chains! Apollos was
to become a most useful helper in the Lord's work. For that, however, he needed
teaching. Drawn to Ephesus, he met with those who could instruct him. And these
had been driven out from Rome, and drawn to Corinth, that in the providence of
God they might first meet with the great Apostle and learn for themselves.
Instructed in Christian truth, and always ready to help as they could, the
appearance of Apollos in the synagogue at Ephesus pointed out fresh service
ready to their hand. They responded to the call, and taught him as probably
none others then in Ephesus could have done ; so that he, so highly gifted in
grasping truth and in expressing himself, could become a most valuable worker
amongst the saints. A worker amongst the saints we have called him, who was
also a bold champion of the faith, for in that service he evidently shone at
Corinth (Acts xviii. 27). To Corinth Apollos went with a letter of commendation
from the brethren at Ephesus. As at the capital of proconsular Asia, so in that
of Achaia, he laboured amongst his countrymen, mightily convincing " the Jews,
and that publicly, showing by the Scriptures that Jesus was the Christ." A new
instrument to further the work of God had then appeared in that city. His
manner of working was quite in harmony with that of the Apostle. To the
Scriptures he turned - to them he appealed; and his countrymen, however
unwilling to yield, must have felt that the weapon he used with such effect was
that revelation, on the possession of which they were so ready to pride
themselves. "A guide of the blind, a light of them which are in darkness, an
instructor of the foolish, a teacher of babes" (Rom. ii. 19, 20), it was thus
they regarded themselves, as having, what others had not, a Divine revelation.
Now, from the storehouse of that written word Apollos drew the weapons with
which he refuted the Jews, and left them without an answer.
But another
circle of interest there was, and he did not neglect that in his zeal to refute
his countrymen. Brethren there were, believers on the Lord Jesus Christ. These
he helped much (Acts xviii. 27). And Paul, writing afterwards to the
Corinthians, reminded them of that eloquent and earnest man's ministry, saying,
"I have planted, Apollos watered" (1 Cor. iii. 6). Leaving Greece he and Paul
met for the first time at Ephesus, and then became personally acquainted.
Personal intercourse with the former did not diminish the value that Paul had
formed of that servant of Christ; and he showed that, when he wished Apollos to
return to Corinth to help them in their then unsatisfactory condition. For
Apollos, though most eloquent, and doubtless very attractive as a speaker, had
not sought, and did not seek, to gather round himself, or to lessen the
affection and value saints at Corinth had for Paul. The Apostle had full
confidence in the purity of his aim and motives. Apollos, unwilling to go then,
declined the service, hoping, however, to revisit them later. The servant of
Christ, he was the servant of no man on earth ; and not even apostolic
authority or direction could make him go against his judgment. A lesson this
for the Church of God. An apostolic see, or a Vicar of Christ ordering in the
fields of service was then unrecognised and unknown. For Paul acquiesced in the
refusal of Apollos, and did not press it (1 Cor. xvi. 12). At a later date,
after Paul's first imprisonment at Rome and release from it, we read of Apollos
once more, evidently still labouring and still enjoying the confidence of the
Apostle (Titus iii. 13). A faithful servant of Christ, but subject to no man on
earth as to his work for God and for Christ, is the picture presented of him.
We have been introduced by Luke to the chief labourers in the Word
noticed in the Acts - viz., Peter, John, Stephen, Philip, Barnabas, Paul,
James, Timothy, Titus, and now Apollos. Stephen, of course, had long left this
scene ere Apollos appeared on its stage. The rest, however, were still alive,
and continued to work, though the historian no more concerns himself with the
labours of several of them. And now Aijuila and Priscilla were called to fresh
service, since by the arrival of Paul at Ephesus a large increase of die
assembly took place. Here, apparently, that useful service on their part began
of opening their house for Christians to meet in assembly. Of the Church in
their house mention is first made in 1 Cor. xvi. 19. And afterwards in
different places, as we have already remarked, this couple provided under their
roof a meeting-place for Christians. But still greater service would they be
permitted to perform, even laying down their necks for Paul's life (Rom. xvi.
3).
Ephesus. But we must not anticipate. Paul, having passed
through the upper coasts, came to Ephesus. Now, by the upper coasts, or
country, we are to understand an inland route in contrast to a coast route, the
coast being naturally viewed as on a lower level than the inland country. In
harmony with this, some, and good authorities too, would read that he came down
to Ephesus, for the city was situated on the river Cayster, a few miles from
its mouth. It had a port, though already it was getting choked up with alluvial
deposit. This was connected by a short canal with the river. And so Ephesus had
become a great centre of commerce, nor had it as yet ceased to be a commercial
centre for that part of Asia Minor. Moreover, it was the capital of Proconsular
Asia, and the residence of the Proconsul. Its great fame, however, was
occasioned by the temple of Diana, renowned throughout the ancient world. A
centre of trade, the seat of government, and a stronghold of idolatry - all
this made it a place of no secondary importance. Would the gospel triumph here
as it had done elsewhere? In the metropolis of Judaism it had flourished, so
that a great company of the priests were obedient to the faith. In the seat of
intellectual learning, where philosophers abounded, it had been preached, and
converts had been gained. In Corinth, noted for licentiousness, much people had
given evidence of the power of the truth, and were ranked amongst the company
of Christians. Now, under the shadow of that temple of Diana, famed for its
magnificence, and one of the wonders of the world, and in the city specially
devoted to her worship, would the Gospel hold its own, and manifest there also
its power to draw hearts to God and to His Son? Little, perhaps, had been done
in aggressive work as yet, beyond the preaching in the synagogue. By Paul's
labours the work would be enlarged, and the power of the truth be more widely
exemplified.
An Important Question. The Apostle's first act, on
this visit to Ephesus, placed on record by Luke, was the asking certain
disciples he now met with, "Have ye received the Holy Ghost since ye believed?"
or, as the Revised Version renders it, "Did ye receive the Holy Ghost when ye
believed?" (Acts xix. 2). They were believers already, so he did not question
them about the new birth, nor did he challenge the reality of a Divine work in
their souls. He asked about their receiving the Holy Ghost subsequent to
believing. His question was in perfect keeping with his teaching in the Epistle
to the Ephesiaus: "In whom ye also trusted, after that ye heard the word of
truth, the gospel of your salvation; in whom also, after that ye believed, ye
were sealed with that Holy Spirit of promise" (i. 13). Now, both the question
asked, and the statement just quoted, draw attention to the receiving of the
Holy Ghost after one has believed. It is therefore a blessing, a gift,
consequent on believing - as the Apostle calls it, "the gospel of our
salvation." Receiving the Spirit is, then, it is clear, something different
from and subsequent to being born of the Spirit.
In this both Peter and
John concur. In the Gospel of the latter, where we first meet with this truth
of the gift of the Spirit, we read, "This spake He of the Spirit, which they
that believed (so John wrote) on Him should receive: for the Spirit was not yet
given; because that Jesus was not yet glorified" (John vii. 39). This gift
could only come consequent on the Lord's ascension. Peter endorses this
teaching as he states, "We are witnesses of these things, and so is the Holy
Ghost, whom God hath given to them that obey Him " (Acts v. 32). And Paid can
again be cited as a witness, since he wrote, "Because ye are sons, God hath
sent forth the Spirit of His Son into our hearts, crying Abba Father" (Gal. iv.
6). The conclusion to be drawn from these Scriptures is irresistible. The gift
of the Spirit is a perfectly distinct blessing from the new birth, and is
bestowed on those who have believed already the gospel of their salvation, and
who are already sons of God by faith in Christ Jesus. The importance of
understanding this must be our excuse for again asserting it.
Now these
men, in all about twelve, had not shared in that gift, though born of God,
being, like. Apollos before he met with Aquila and Priscilla, acquainted only
with the baptism of John. An abnormal state this was, but certainly not unique,
when we think of saints in these days.
The men questioned by Paul answer
him at once, "We have not so much as heard whether there be any Holy Ghost," or
rather, "whether the Holy Ghost is" (i,e. had come). Of the existence of the
Holy Ghost, of course, they were aware. John the Baptist taught that, and had
seen the Spirit, like a dove, descend on the Lord Jesus, at His baptism in
Judea. But the Baptist foretold that the Lord would baptise with the Holy Ghost
- a future blessing then. Now, these disciples had not heard of that having
taken place. So they answered as above; for their words, "whether the Holy
Ghost is," are what may be called a technical form for describing His presence
on earth. The contrast to this would be " is not." Of this last we have
examples in the Old Testament: "Enoch was not, for God took him" (Gen. v. 24).
So Jacob in his sorrow said, "Joseph is not, and Simeon is not" (Gen. xlii.
36). Their existence was not doubted, but of their continued presence on earth
Jacob had no hope. He viewed them as dead. So the reply of these men meant,
that of the dwelling of the Holy Ghost on earth in person they were wholly
unaware. They had not known what it was to receive the gift of the
Spirit.
Now, their answer was in perfect character with the teaching of
the Gospel of John in the passage already cited. Till the Lord was glorified
the Holy Ghost would not come, nor be given as a gift to saints (John xvi. 7).
And these disciples, knowing only the baptism of John, could not have known
about the Lord's death, resurrection, ascension, and the outpouring of the Holy
Ghost. They were not yet sealed. Are there not many believer's who could not
say that they had received the Holy Ghost since they believed nor how that gift
can normally be received ?
That little company, instructed now by Paul,
were subsequently baptised, and by the laying on of his hands they received the
Holy Ghost. God in this attested the apostleship of Paul, showing that he was
not inferior to any Apostle ; for what Peter and John did at Samaria, Paul did
at Ephesus - confer by imposition of his hands the gift of the Holy Ghost. And
these men, like many Christians in their day, as those at Pentecost and those
at Caesarea, spake with tongues, an evidence of the gift conferred on them. For
further remarks on receiving the Spirit we refer the reader to Outline of St.
Paul's Epistle to the Romans,* pp. 47, 87-89.
Ministry at
Ephesus. An Apostle of the Lord Jesus Christ was in the city which prided
itself on being the temple-keeper of the great goddess Diana, and of the image
which fell down from Jupiter. He had proved he was an Apostle, for he had by
imposition of his hands conferred the Holy Ghost. Moreover, he was a teacher,
and no ordinary one, being able to meet in discussion both Jews and Greeks
(Actsxix. 8-10), and whom no one had yet vanquished in fair argument. In
addition, he could work miracles, real ones, about which there was no
deception, and in the displays of which there was no collusion. For three years
his ministry was carried on in the city (xx. 31). Into few verses, however, is
all this compressed (xix. 8-22). Yet, in a way very orderly, is it presented to
the reader. For first we learn of his ministry in the Word, then of the display
of miraculous power, after which consequences following from both are recounted
(13-20). As to ministry in the Word, Paul, as his custom was, first presented
the truth to his countrymen in the synagogue. There he spake boldly for the
space of three months, disputing (or reasoning), and persuading as to the
things concerning the kingdom of God. For all this the Jews there must have
been somewhat prepared by the previous labours of Apollos, though doubtless the
Aportle enlarged the scope of teaching, as he reasoned and persuaded in a
fulness, probably, that Apollos had not. Not, be it observed, that he preached
the gospel of the kingdom : that would have been dispensationally out of place.
The Lord preached that. It, however, fell into abeyance on His death, to be
revived in a coming day (Matt. xxiv. 14 ; Rev. xiv. 6, 7). But Paul reasoned
about the kingdom of God, for that now exists on earth.
* Published by E.
Marlborough & Co., London.
How did the frequenters of the synagogue
treat the Apostle's ministry? Many doubtless received it. Some, on the other
hand, were hardened and disobedient, speaking evil of the way before the
multitude. Discerning, as at Corinth, the temper of these, he left that field
of labour, and separating the disciples, reasoned daily in the school of
Tyrannus.* The opposition in the synagogue really then furthered the work -
Gentiles doubtless would more readily attend in the school than in the
synagogue; and Jews, if desirous to learn, could equally well listen to one of
their nation teaching in that place. For about two years this went on ; iso
that, as the historian tells us, "all they which dwelt in Asia (i.e.
proconsular Asia) heard the word of the Lord, both Jews and Greeks"(Acts xix.
10). Miracles. - And divine attestation of the Apostle was specially and
plentifully accorded. All might see, who were willing to see, how Paul was
owned as a servant of the God of heaven. A vessel to convey the knowledge of
grace he certainly was; a vessel in which divine power was displayed he as
surely was. For "God," we read, "wrought special miracles by the hands of Paul,
so that from his body were brought unto the sick handkerchiefs or aprons, and
the diseases departed from them, and the evil spirits went out" (11, 12). Never
before had such miracles been wrought in Ephesus, or indeed surpassed
elsewhere. The Lord's words, "Greater works than these shall he do, because I
go unto the Father" (John xiv. 12), had abundant fulfilment through Paul as
well as Peter.
* "One" should probably be omitted here. The omission leaves
it an open question whether that was merely the name of the building, or
whether Tyrannus was living, and owned the school. He may have been alive, and
have become a convert.
Exorcists. But these displays of
miraculous power brought prominently to the front the question of exorcisms.
And the marked effect of Paul's miracles led to attempts to rival and to equal
them in the casting out of demons. Among the heathen there were those who
professed to exorcise demons; among the Jews there were those who really did
it. This the Lord distinctly owned when He was on earth (Matt. xii. 27) ; and
Josephus tells us (Ant., VIII. ii. 5) that Solomon had left for future times
different forms of exorcising, which were in use, we suppose, in that
historian's lifetime. For he relates a case which he himself had witnessed, of
one Eleazer, a Jew, casting out a demon in the presence of Vespasian. At
Ephesus, it seems, there were such people, wandering Jews, as Luke describes
them, and among them were found sons of one Sceva, a Jew, who did this, using
doubtless some old and recognised formulas thought suited for that purpose. But
now it was seen that without the use of any of the prescribed charms, simply in
the name of the Lord Jesus, demons were exorcised by Paul. This was something
quite new at Ephesus. And certainly, by the admission of all, that name was
efficacious in this work. For these exorcists, accustomed to charms or
incantations which any who knew them could use with effect, supposed that Paul
was introducing a new charm, to which others could equally resort. For the name
of the Lord Jesus, when \ised by him, had a power which no demon evidently had
resisted.
The Name of Power. Was that name, then, just a charm,
only more potent than other charms in vogue in the province of Asia? That it
was more powerful in exorcising, these sons of Sceva confessed. They would,
then, use it. If Paul worked by it, why should not they? If it was all-powerful
when used by one Jew, it would be equally so when used by others. Thus they had
evidently reasoned. Two conditions, however, were requisite for any one to use
it with effect. Both of them were lacking in these men. The one was genuine
saving faith in Christ; the other a true confession of His Lordship. No one can
use that name in conflict with demons unless he is a real believer and
confessor of the Lord Jesus Christ. Now, the language of these men betrayed
where they were, and what they were. "I adjure you by Jesus whom Paul
preacheth," was their word to the evil spirits. "Whom Paul preacheth." True,
Paul did preach the Lord Jesus, for he believed on Him. But there is not a word
here of acknowledgment on their part that they also believed on the Lord Jesus
Christ. And the very way they spoke of Him, simply as Jesus, without giving Him
a title of honour, distinctly showed that they did not own Him as the Lord.
What right, then, had they to speak with any show of authority in that name.
Could they deceive demons, and make them believe they were disciples of Christ,
when in truth they were not ?
Of two sons of Sceva we now learn, who
attempted to use the name of Jesus as a charm. But the man possessed with the
demon overcame both of them, as we should here read (Acts xix. 16).
Supernatural power worked in him - demoniacal power, and the would-be exorcists
fled the house naked and wounded ! Moreover the demon spoke, definitely
refusing compliance with their demand, and his words must have struck all who
heard of them : "Jesus I know, and Paul I know (or, am acquainted with), but
ye, who are ye?" (15). The demon knew Jesus, he said, and by his language
evidently meant to distinguish between the Lord and his servant Paul, as the
second verb translated "I know" in the Authorised Version is different from the
first in the original. Then that name was not a charm which just any one could
use. The effect of this on the public was marked. Fear fell on all, both Jews
and Greeks, and the name of the Lord Jesus was magnified. Under the shadow of
the magnificent temple of Diana, where real demon worship was carried on (1
Cor. x. 20), the evil spirit confessed that he knew Him, whom Paul called the
Lord. And many others had already left their victims, when commanded by Paul in
the name of the Lord Jesus. Conflict with demoniacal power on the part of Paul
ended with the signal discomfiture of the former.
Confession and
Burning. And this received signal confirmation in the fact, that the
profession of those who used charms (i.e. magical arts), hitherto a lucrative
business, received a severe blow. Many who had practised them, now converted,
came and confessed their deeds. Revelations must have been made which doubtless
astonished many of the common crowd, the uninitiated. Paul had nothing to
conceal or to confess. But those now converted saw what their past ways had
been, light shone on them, and confession on their part followed ; for clearly
the magical arts they had used were not of God. A new life received made them
real and true, and the past had to be given up as inconsistent, to say the
least, with that which was true. Further, not a few brought their books, in
which the incantations and charms were recorded, and burned them publicly. A
holocaust indeed, the effect of the word of God working in their consciences.
Reality characterised them, and they thus gave proof of their sincerity ; for
the sacrifice made was no small one. The books now burnt, they reckoned,
amounted in value to fifty thousand pieces of silver - about £1,770, it
is generally supposed. Remembering that money was nothing like as cheap as it
is now, their pecuniary sacrifice was greater than those sums would be with us.
And all this was the fruit of Paul's preaching, since we read, "So mightily
grew the word of the Lord and prevailed" (xix. 20).
What effects, indeed,
had it produced !
Exercise of Heart.- And now what a commanding
position Paul occupied ! The work had spread. All in Asia had heard the word of
the Lord, and assemblies in that province were presumably numerous (1 Cor. xvi.
19). Special miracles, meeting the needs of afflicted creatures, were wrought,
without one failure, we may be sure. Evil spirits were subject to the Apostle
when he invoked the name of the Lord. And whilst his enemies had to acknowledge
the power of that name, it became patent that none of them could successfully
make use of it. All this, followed by the confession just mentioned, and the
holocaust of magical books, might well have turned the head of any one in whom
grace was not continually at work. Irresistible was the power he could wield,
delegated though it was ; and his teaching took effect on converts in numbers,
and the work spread throughout the province. Such is the picture, a truthful
one, drawn by the historian. To an outsider Paul must have seemed a wonderful
person. So he was. But doubtless many, who were conscious of his power, little
knew the exercises of heart he was passing through. We learn of them, however,
and that from himself. Sorrows and anxieties pressed on him. The state of the
Galatian converts, and the sectarian work and false doctrine working at
Corinth, weighed heavily on his spirit. "I am afraid of you, lest I have
bestowed upon you labour in vain" (Gal. iv. 11), he wrote to the former. His
anxiety about the latter, as to how they would receive his letter correcting
what was wrong, he expressed to them, and has therefore made plain to us.
"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. ii. 12, 13). The care of all the Churches was on him, beside
daily trials. That was no light matter. The gaping crowd, as they witnessed his
miraculous powers, might have thought him a demi-god. We learn what anxiety
pressed on him, who was but a man. Nor was that all, for the hostility of the
Jews pursued him even in Ephesus (Acts xx. 19).
Demetrius. The
Apostle was now purposing in himself (i.e. in his spirit) shortly to move
forward to Macedonia to revisit that country, and also Achaia. After which his
ultimate destination at present was home, to which he hoped to get when he
should first have visited Jerusalem again. A few years, however, were to pass
before he set foot in the metropolis of the Roman earth. And much exercise and
no small danger was he destined to face before he should leave Proconsular
Asia. In view of his intended movements he sent forward Timothy and Erastus, he
himself waiting yet in Asia for a season.
And now we read of a storm
suddenly bursting out, which had doubtless for a time been brewing. The enemy
very probably had selected as his time the month devoted to the worship of
Diana, when her votaries from all parts gathered round her shrine. "About the
time of the Passover," writes Lewin (vol. i., p. 405), "commenced the
Artemisius, or the month of Diana, so called from the annual festival of the
goddess observed at that period throughout Greece and Asia. Originally at
Ephesus, certain days only of the month had been devoted to the service of the
goddess, but eventually a decree was passed that the entire month should be
kept sacred." * This month of games and feasting may serve to explain the
Apostle's words to the Corinthians, "I will tarry at Ephesus until Pentecost;
for a great door and effectual is opened unto me, and there are many
adversaries" (1 Cor. xvi. 8). Was he anticipating special opportunities for the
Gospel throughout that festal month, the close of which would not be much
before the time for the feast of Pentecost? But Demetrius seemed determined to
have the first word.
* It may interest the reader to learn that the decree
has survived the ravages of time, having been found there by Chandler on a slab
of white marble.
A great concourse of people from all parts of the
province then assembled together, afforded a fitting opportunity, for which
perhaps that man had waited, to stir up popular passion. And the large number
of converts now in Asia, of whom Epsenetus was the firstfruits (Rom. xvi. 5)
must necessarily have diminished the demand for silver shrines of Diana. It was
this manufacture which proved so lucrative to Demetrius and his companions.
Hence the falling off in his trade provided him with a grievance which his
fellow-craftsmen could readily appreciate. He would lose, therefore, as he
thought, no time in the prosecution of his project. "This Paul," as he
contemptuously styled him, must be stopped, and that at once. Our craft, he
said, is in danger, and the worship of the goddess will fall into disrepute.
The argument addressed to the pocket had more weight, we may be well assured,
than any real veneration for Diana. The train skilfully laid, the match was
applied, and the city was, to speak metaphorically, in a blaze. "Great is Diana
of the Ephesians!" those attending the meeting called by Demetrius now cried
out. To the theatre they rushed, the crowd doubtless swelling as they went
along. The place was soon filled with a vociferating multitude; and for two
hours unceasingly they cried, "Great is Diana of the Ephesians ! "
A
popular cry is easily raised and taken up, as it was in this case. All could
shout out " Great is Diana of the Ephesians!" But why were they shouting this?
What was it all about? The greater part of the vast concourse could not tell.
So, though they had carried with them Gaius and Aristarchus, Paul's companions,
in their impetuous rush to the theatre, they evidently knew not what to do with
them. No one touched either of them : not a hair of their heads was hurt. Had
Paul appeared it might have been very different. He would have ventured himself
into the midst of that excited and noisy throng; but the disciples prevented
him, and the Asiarchs * who were friendly dissuaded him from his purpose. A
perfect babel of voices there was, on which no one for a time could make any
impression.
Not that no attempt was made. For we read that one Alexander
attempted to address the multitude, but in vain. Put forward by the Jews, on
their behalf we believe, and to make his defence, he found himself completely
baffled. A fluent speaker, and a persistent opponent of Christianity, as we
suppose, he and the other Jews doubtless counted on his getting a hearing. But
a Jew! who would listen to such? The multitude had not yet learnt to
distinguish between Jews and Christians. The Jews probably wished thus publicly
by Alexander to dissociate themselves from Paul. In this they signally failed,
and no one in the city had weight or influence enough to calm the excited
crowd, till the town clerk, a public officer, came forward to address them. How
foolish did they appear! Neither Gaius nor Aristarchus had attacked their
goddess. Neither they, nor any Christians, had committed sacrilege by robbing
the temple. To be quiet, therefore, and to do nothing rashly, became them all.
If Demetrius had a grievance, there were the law courts : to them he should
turn. To the proconsuls he should address himself, not to the excited crowd
which was filling the theatre. So to disperse quietly became them all, lest the
town authorities should be called to account for the uproar.
* The Asiarchs
superintended the preparation for the games, and defrayed for the most part the
expenses of them.
The assembly dispersed. It had done nothing but
shout. It had effected nothing but to cover itself with ridicule. Its folly was
shown up. Its senseless act was rebuked. The town clerk was wise. The people
had been befooled by Demetrius and his fellows, as probably many a reflecting
one thought when calmly reviewing the whole matter on the morrow.
We may
now consider what effects had been produced by this effort on the enemy's part
to stop the work. On each of the three missionary tours he attempted it, and on
each journey in a different way. On the first the Jews, those bitter enemies of
free grace, were most active in hounding on the Gentiles to drive away Paul and
Barnabas. Successful in that at Antioch, Iconium, and Lystra, the folly of
their course was displayed ; for, driven from Antioch, the Apostles preached in
Iconium; driven out of that, they preached at Lystra; obliged to fly from
Lystra, they evangelised in Derbe. So in all these cities, one after the other,
the banner of the Cross was unfurled, and many recruits in the shape of
converts to the faith were enrolled in the company of saints. On the second
journey the device was to raise the question of the legality of the course on
which Paul and his companions had embarked. At Philippi, at Thessalonica, at
Corinth, this was the form of attack. Did it succeed? The magistrates at
Philippi had to own their mistake in ill-treating and imprisoning illegally two
Roman citizens, and virtually apologised to them for it. At Thessalonica they
took security (perhaps bail) of Jason and others, and there apparently the
matter dropped. The charge was foolish in the extreme. At Corinth the
prosecutors had their appeal to the Proconsul dismissed, and they themselves
summarily driven from the judgment seat. And now at Ephesus the shouting crowd
looked foolish indeed, and had to disperse quietly, acquiescing in the prudent
advice of the town clerk. Foiled was the enemy on each occasion. The word of
the Lord was tho more spread abroad, and converts increased, who proved
steadfast to the truth. What shall we say of Paul at this time ? As at
Thessalonica, so at Ephesus, the rabble did not lay their hands on him. Had
they caught him, as they had Gaius and Aristarchus, they might have taken his
life. The disciples must have thought that, and the Asiarchs evidently felt
that the excited multitude could not in their then temper be trusted. Of his
feelings Luke tells us nothing; Paul, however, has not been so reticent.
Writing to the Corinthians shortly afterwards, he says, "We would not,
brethren, have you ignorant of our trouble which came to (or, befell) us in
Asia : that we were pressed out of measure, above strength, insomuch that we
despaired even of life; but we bad the sentence (or, answer) of death in
ourselves, that we should not trust in ourselves, but in God which raiseth the
dead; who delivered us from so great a death, and doth [or rather, will]
deliver: in whom we trust that He will yet deliver us" ('2 Cor. i. 8-10). Great
indeed had been his danger at this time. How keenly he felt that! Had we only
the Acts we should never have known about it. Had we only that letter to the
Corinthians, we should never have understood the allusion. Fittingly do the
historian and the Apostle write. The work of the historian is especially to
relate truthfully facts and events. This he has done, whilst the Apostle has
put on record what were his feelings and the greatness of the trial. Is not
this in harmony with that which we read elsewhere. We may learn in the Gospels
of the treatment the Lord met with from men. We are taught in the Psalms, by
the spirit of prophecy, what He felt at such times and in such circumstances
(Pss. xxii., Ixix.). It seems only fitting that the sufferer should express
what were his feelings. That time in Asia must indeed have been one of special
danger, if, as seems probable, it was to that the Apostle referred when writing
to the Romans of the devotedness of Aquila and Priscilla; " who have," he said,
"for my life laid down their own necks; unto whom not only I give thanks, but
also all the Churches of the Gentiles" (Rom. xvi. 4). Having been with Paul at
Corinth and at Ephesus, and nowhere else up to the date of the writing of that
Epistle, Paul's words seem most likely to refer to that great trouble which had
befallen him in Asia. Paul suffered for the truth. He suffered for Christ. "I
will show him," said the Lord to Ananias (Acts ix. 16), "how great things he
must suffer for My name's sake" Great indeed they were. The Jews were
especially, and nearly everywhere, hostile to him. Bitterness, malice,
reproach, these he had to encounter. Stoning he had suffered. Stripes and
imprisonments he had endured. Shipwrecks too he had experienced, straits of all
kinds he had known (2 Cor. xi 23-28). Who would have gone through all that for
nothing t What compensation, then, was there? The love of Christ in the
present, and the assured hope of being with Him and reigning with Him in the
future. These were encouragements for him. Are they sufficient for us?
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