TRACINGS FROM THE ACTS OF THE
APOSTLES
XVI. THE THIRD MISSIONARY
JOURNEY-TO JERUSALEM.
ACTS xx.—xxi. 16.
TO Jerusalem was Paul bound, but desired to revisit first
his scenes of labour in Europe. The poor saints at Jerusalem were laid on his
heart, and he looked for collections to be made by Christians in heathen lands
to supply their need (2 Cor. viii., ix.). The abortive attempt to stop the work
at Ephesus being plainly manifested, Paul prepared to leave that city, but
leisurely, no crowd now driving him away, and not before he exhorted the
disciples, who might well require steadying after such a time of disturbance.
And now, re-treading ground already traversed, Luke, in character with his
brief account of the Apostle's labours in Asia on his second missionary tour,
passes quickly on to notice Paul's return from Corinth back through Macedonia,
by Troas, on his way to Jerusalem (Acts xx. 1-6). But first visiting Macedonia
once more, where he had many ties, the fruit of previous labours in the Gospel,
we are told that he now gave them much exhortation. Assemblies had been
planted. So he busied himself with caring for the
Christians.
Supplementing. - We pause here to point out how the
Epistle to the Corinthians, above referred to, supplements the history of the
Acts. Luke briefly states the character of Paul's ministry at this time in
Macedonia, whilst he wholly passes over any notice of his being at Troas. It is
true he did not make any stay there, so there may have been but little to
record. But why was his stay at Troas now so limited? On his first visit a
vision had summoned him to Macedonia. At once he obeyed it. Now there was no
vision calling him elsewhere. Why, then, did he not stop awhile? Why was he
free to minister in Macedonia? The non-arrival of Titus at Troas - for Paul had
expected him there - and the subsequent meeting with him in Macedonia, explains
it all. Let the Apostle speak : "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). Again : "When we were
come into Macedonia, our flesh had no rest, but we were troubled on every side
; without wore fightings, within were fears. Nevertheless God, that comforteth
those that are east down, comforted us by the coming of Titus; and not by his
coming only, but by the consolation wherewith he was comforted in you, when he
told us your earnest desire, your mourning, your fervent mind toward me; so
that I rejoiced the more" (2 Cor. vii. 5-7). So now his burdened heart
rebounded, as it were, from joy ; for he writes, "I am filled with comfort, I
am exceeding joyful in all our tribulation" (2 Cor. vii. 4). His freedom in
ministry, which there evidently was when in Macedonia, is now explained; and
why the historian passes over all mention of the visit to Troas is easily to be
understood. And now, after three months devoted to his visit to Corinth, the
Apostle's thoughts turned towards Jerusalem. Thither would he journey with
companions, selected by different assemblies, to carry up the. alms for the
poor saints in that city.
Returning. Which way would he take ?
Two courses there were. He might go by sea to Syria, or journey through
Macedonia, and embark near Philippi. A plot of the Jews against Paul determined
his route. He returned by land to Philippi, with his companions Sopater of
Berea, the son of Pyrrhus, as Luke most likely wrote; Aristarchus and Secundus
of Thessalonica; Gaius of Derbe, and Timothy; as well as Tychicns and
Trophimus, natives of Asia. Paul left Achaia. Separating on the road, but where
is not stated, his companions preceded him to Troas, where they were to await
his arrival, Paul tarrying a little at Philippi with Luke, with whom, as the
change of pronouns now indicates, he resumed his journey. "Tarried for us," "we
sailed," writes Luke. Can the tarrying "for us" (Acts xx. 5) indicate that all
had reached Philippi together, and the rest, Paul excepted, started forward to
Troas? That does not seem unlikely. Five days Luke and Paul passed on their way
to Troas. Why such a length of time remains unexplained.
Breaking of
Bread. A week spent at Troas, a Lord's day came round. It was the last day
of their visit there, and they met with the Christians in that seaport to break
bread. "Upon the first day of the week, when we [as we should here read] came
together to break bread" (Acts xx. 7). Here we get an intimation of the
observance of that Christian service instituted by the Lord (Luke xxii. 19,
20), and disorders connected with which Paul had but recently written to
correct for the Corinthians (1 Cor. xi. 20-29). Instituted by the Lord, we see
His desire for His people. Revealed, too, to Paul, we learn it was to be
carried on by converts from among the Gentiles. For the first disciples this
service, doubtless, was intended to be a comfort, and the Lord's provision for
that end (compare Jer. xvi. 7, in the Revised Version, with Luke xxii. 19, 20).
From the prophet we learn of a practice of comforting mourners in breaking of
bread for them, and giving them the cup of consolation. Sympathy is sweet, and
kindness in the hour of sorrow most would value. But real comfort must come
from a higher source than the human heart. The Lord would, then, comfort them
indeed, unfolding the rich blessings flowing from His death, by His body given
for them, His blood shed for them. In addition to this, we learn from the
Apostle, in writing to the Corinthians, of the connection between the Supper
and the Church's hope. "As often as ye eat this bread, and drink this cup, ye
do show the Lord's death till He come" (1 Cor. xi. 26). And now the notice of
this service in the Acts shows us that it was the object that evening of their
meeting. They met to break bread. It was a service by itself, and complete in
itself ; and, as the Gospels teach us, was wholly eucharistic in character. The
Lord in instituting it gave thanks - nothing more. Christians in early days
understood this, and blessed the cup of blessing (1 Cor. x. 16).
Nothing
in Judaism resembled this. The Temple ritual could not compete with it. This
the early disciples from the first discovered, as their "continuing daily with
one accord in the Temple, and breaking bread at home" (Acts ii. 46),
sufficiently instructs us. For in truth there never was a service like it,
being based for us on the knowledge of God's acceptance of the sacrifice of
Christ, and by consequence of forgiveness of sins confessedly owned by all who
take part in it, and each and all acknowledging, as sharing in the service,
that there is no more sacrifice for sins (Heb. x. 18). Nothing, then, remains
when engaged in it but to give thanks.*
Assembled for this distinctive
Christian service, Paul preached (or rather, discoursed) unto them, ready to
depart on the morrow. And no doubt, conscious as he was of dangers looming in
the distance (Acts xx. 23), he was the more anxious to give the disciples all
he could in his parting words. So he continued his speech until midnight. The
room in which they were must have been of no small dimensions, for there were
many lights in that upper chamber ; yet we can fancy, what from the lights and
from the company, the heat was great; and to one then present sleep was
overpowering. For Eutychus, a young man, borne down by sleep, fell from the
third story, and was taken up (not as, but) dead. Life was extinct. But Paul
could restore him to life. He did. The sorrow of parting with the Apostle was
not to be deepened by the death of the young man. The Apostle assured them that
Eutychus was again alive. Joy must have pervaded the whole company on hearing
that. And surely with fulness of heart must they all have taken part in the
Lord's Supper which followed. Sle8p was banished from the rest that night. For
Paul had not finished speaking till break of day. Then he departed on his way
to Jerusalem.
* For further remarks on this service the reader is referred
to a little book by the author, entitled Simple Papers an the Church of
God.
Once again, after the lapse of years, he revisited Troas, and left
a cloak there with Carpus. Of this he tells Timothy, asking him to bring it to
Rome, where he was a second time a prisoner (2 Tim. iv. 13). But the cloak did
not, we believe, reach Paul in time. Ere Timothy got there the Apostle had done
for ever with earth, and cloaks, and parchments, and books. By the order of the
Emperor Nero he was executed. By the permission of the Lord that took place,
and the labourer and soldier entered into rest through death.
To
Miletus. To return. Again the company moved forward, and a second time was
it divided. All went by sea to Assos, except Paul, who journeyed thither
overland, a distance of about nineteen miles. Why he did this has occasioned
many conjectures. But since nothing more than conjecture can be offered the
reader, and conjecture founded on no known fact, it is better to leave all that
alone. At Assos he rejoined his companions, when they sailed for Mitylene, and,
coasting along by Chios and touching at Samos,* they reached Miletus on the
fourth day of their voyage from Assos.
* "And tarried at Trogyllium" is
very generally omitted.
Address to the Ephesian Elders. From
Miletus he sent to Ephesus to summon the elders of the assembly there to meet
him. They came at once, though it involved a journey for them of thirty-six
miles to reach him. But which of them would not gladly have taken that trouble
at the expressed wish of the Apostle, and have gone all the way to Miletus when
learning that he was there? Reaching Miletus, Paul addressed them, and Luke has
preserved the text of it (Acts xx. 18-35). It is the only discourse of the
Apostle on this third journey that has come down to us. Not a word of Paul's
ministry in Macedonia, when he was set free in spirit by the coming to him of
Titus, has survived. Nor did a syllable of the long and memorable discourse on
that night at Troas, so far as we know, spread abroad outside the walls of that
upper room. Not so with the address to the Ephesian elders. We are familiar
with it, and can see the suitability of its preservation, since it acquaints us
with the spirit in which Paul laboured, and with the different lines of
teaching which he handled. And first as to the spirit in which he worked. He
was intensely in earnest, and ardently desired the welfare of souls. "Ye
yourselves know," he said, "from the first day that I came into Asia, after
what manner I have been with you at all seasons, serving the Lord with all
humility of mind, and with tears, and temptations, which befell me by the lying
in wait of the Jews : and how I have kept back nothing that was profitable unto
you, but have shows d you, and have taught you publicly, and from house to
house " (xx. 18-20). With tears, too, had he warned each one night and day for
three years (31).
Had his love and interest in them declined by absence?
Both were just as warm as ever. So he warns them of coming dangers - dangers
from without and dangers from within. Grievous wolves would enter in, not
sparing the flock ; whilst from among themselves would men arise, speaking
perverted things to draw away disciples after them. Had Paul sought to gather
round himself? They well knew that he had not. He had not received temporal
support from them. "I have coveted," he said, "no man's silver or gold or
apparel. Ye yourselves know that these hands have ministered to my necessities,
and to them that were with me. I have showed you in all things how that so
labouring ye ought to support the weak, and to remember the words of the Lord
Jesus, how He said, It is more blessed to give than to receive" (33-35). Did he
shrink from suffering, or from death for Christ's sake? He would have them know
that, though the Holy Spirit testified in every city that bonds and afflictions
awaited him, be held not his life of any account as dear unto himself, so that
he might finish his course with joy, and the ministry which he had received of
the Lord Jesus (22-24).
Then as to the different lines of that
ministry.
1st. He had testified, both to the Jews and Greeks,
repentance towards God, and faith towards our Lord Jesus Christ (21).
2nd. He had testified the Gospel of the grace of God (24).
3rd. He had preached the kingdom (25). 4th. He had declared to them
the whole counsel of God (27).
Such was the spirit in which he had
worked, and such were the great outlines of his ministry among them. An
assembly dear to him, arid how dear to God! It was God's assembly, which He had
purchased with His own blood. Alas! how soon were defections to come in!
Galatia and Corinth were examples of the rapid growth of evil in assemblies
which had once enjoyed the personal ministry of Paul. So of Ephesus, ere Paul
died, he had to write, "All they which are in Asia be turned away from me, of
whom are Phygelus and Hermogenes" (2 Tim. i. 15). And later on in the
Revelation (ii. 2) we learn that they had been tested by those who called
themselves apostles, but were not, and they had found them liars. The warnings
were not without cause, and also we can say were not in vain.
Paul was
an evangelist, and also a teacher. Varied, therefore, was his range of truth,
and distinct, he informs us, were the lines of it. And here in his enumeration
of them we can see a beautiful order; a hint, too - may we not say it - to
labourers in the Word. For first, in dealing with souls there is the need of
conscience work to go forward. Repentance and faith, then, he begins with. The
one without the other might drive a soul to despair. God does not desire that;
so an object - the Lord Jesus Christ - is presented. With that the Gospel of
the grace of God is found in season. Now with Paul that Gospel was a full one,
and embraced far more than many called evangelists would suppose. The Gospel in
his thoughts took in the range of truth in Rom. i.-viii., and part of Eph. ii.
as well. His was a teaching Gospel, as well as just the preaching of
forgiveness of sins through the blood of Christ. And much of it was suited only
for believers, as the Epistle to the Romans clearly indicates. Hence the
mention of it comes in well after faith and repentance. Then, side by side with
the Gospel, the kingdom was preached. That he next mentions - a subject treated
of in the Gospels; nor is it foreign to truth taught in the Epistles. It formed
a theme of apostolic preaching (Acts viii. 12, xiv. 22, xix. 8, xxviii. 23,
31), and is introduced in most of the Pauline Epistles. These great subjects
mentioned, there comes, last in order, the whole counsel of God. Teaching this
is only suited for Christians. These counsels concern God's purposes about His
Son, as well as His purposes towards saints, and that special line of
instruction called Church truth. In Epistles, as that to the Ephesians, that to
the Colossians, and that to the Hebrews, these counsels are especially
unfolded. Very distinct, then, are these different lines, but all needed for
the saint to be fully instructed in Christian revelation.
And now taking
leave of the Ephesian elders, but warning them of coming dangers, he states
what, was to be their resource. To no one on earth does he turn them. Neither
of Timothy, who well knew Paul's doctrine (2 Tim. iii. 10), nor of Titus, who
had been also a trusted workman, does he make mention. To no man, to no order
of men, does he direct them. He turns them solely "to God, and to the word of
His grace, which is able to build up, and to give the inheritance" (as Luke
probably wrote) "among all them that are sanctified" (Acts xx. 32). To God he
commends them. Of much about Him had he just made mention. He was calling to
repentance. He had sent forth glad tidings of His grace. He had a kingdom. And
He had revealed Divine counsels. Then to the Word of God's grace he turned
them, in which, and in which alone, could they find the full revelation that
had been vouchsafed us, even the Word which liveth and abideth (1 Peter i. 23).
A full provision this was, but it reminds all of their responsibility.
Suitable, then, as we have already observed, was the introduction of this
address in the history of that third and, for the time, closing missionary
journey. A picture of Paul's labours, and an outline of his teaching, come in
so well at this juncture.
Four Remarks. We would
now note:
1st. The resource for the saints pointed out by the
Apostle is a virtual denial of the doctrine of apostolical succession. He
commends them to no one but God.
2nd. We are reminded of the
activity of the Holy Ghost in the assembly, as the Divine Person present on
earth, by the words of Paul respecting the elders, that the Holy Ghost had made
them bishops or overseers.
3rd. It is evident that the elders and
bishops were one class, not two. The former term is their title of dignity ;
the latter describes their service. And if corroboration of this is wanted,
Titus i. 5-7 confirms it.
4th. We have in this address of Paul's a
saying of the Lord Jesus Christ not elsewhere recorded. The personal ministry
of Christ had not dropped into oblivion. Just at the opportune moment it
reappears. How fully, how beautifully the Master illustrated His teaching ! He
gave Himself for us. Paul's address was finished. His last words - and suitably
so - were a reminder of the grace displayed by the Lord, and of that which
should characterise His people. Now he knelt down, and prayed with the elders.
His heart went out for them. Their feelings went out towards him, and they
kissed him, weeping sore and falling on his neck, distressed that they should
see him no more. Then all accompanied him and his fellow-travellers to the
ship.
The Voyage. The ship sailed, and we can well understand
how, with tears in their eyes, and with sorrowing hearts, the elders watched
that vessel till it was lost to sight. Luke now tells us of the route. Taking a
straight course, they reached Coos that day. On the next they reached Rhodes.
On the third they arrived at Patara, the port of Xanthus, the capital of Lycia.
At this port, finding a ship bound for Phoenicia, they embarked thereon, and
went direct to Tyre, leaving Cyprus on the left. It was about a three days'
voyage from Patara. Reaching Tyre, they tarried seven days, till the vessel was
ready to take them on to Ptolemais, the modern Acre, one day's sail farther.
There they left the ship to proceed by land.
Tyre. A word on
Tyre. The ancient seaport of Phoenicia, renowned of old, from the days of David
downwards, remained still of importance, despite all its vicissitudes, rising
phoenix-like from its ashes, though not always on the same spot. For
continental Tyre, destroyed by Nebuchadnezzar, as predicted by Isaiah,
Jeremiah, and Ezekiel,* was succeeded by insular Tyre, built on the island
opposite the old site. This in turn was taken by Alexander, who constructed an
embankment to connect the island with the mainland. Thus he succeeded in his
conquest. Yet Tyre rose again; no longer insular, because of the earthwork just
mentioned, though on the site of the insular city. In the Apostles' days it was
still a great centre for trade - the Levantine trade. Here, then, detained a
week, whilst the ship was prepared for its further voyage, Paul and his
company, availing themselves of the opportunity, spent it in consorting with
the Christians in the place, to all there dear, and to some certainly no
stranger; for he must have passed through it once or more in earlier days. But
what gives it such an interest in connection with the Apostle's history is the
fact that here, during that week's sojourn, the disciples of the place said
through the Spirit that Paul should not go to Jerusalem (xxi. 4). In every city
already, as we have learnt, the Holy Ghost testified that bonds and afflictions
were in store for him. This fresh intimation of the future was more definite,
in that it forbade his visit to the Holy City. If he, then, went, it would be
not only to court danger, but to disobey this new revelation. Ardently desirous
of the welfare of his countrymen, even this distinct communication did not
deter him, nor did another, of which we shall read very shortly.
* Isa,
xxiii.; Jer. xxv., xxvii., xlvii, 4; Ezek. xxvi.
The week ended, the
ship ready to sail, the whole company of the Christians, the women and children
included, brought them on the way outside the city. Apart from the busy throng,
in the quiet which the country afforded, and under the canopy of heaven, they
held a prayer-meeting. At Miletus, Paul prayed with the elders on parting. Now
writes Luke "we prayed." Several doubtless took part, kneeling on the shore to
commend the Apostle, and those with him, to the care and keeping of their
common Lord and Saviour. It must have been an interesting and affecting time to
all present, Christian affection and Christian interest for each other thus
displaying itself. The travellers then embarked. The others returned to their
homes.
Reaching Ptolemais, they stayed one day with the brethren, then
moved on by land to Caesarea, and found under the roof of Philip the Evangelist
rest, hospitality, and surely a most hearty welcome. Here they stayed many days
- a rest for Paul after all the fatigues of the voyage, and a little time of
quiet before encountering the storm at Jerusalem. Of any incidents in their
stay here we have no account, Luke only mentioning that Philip had four
daughters who prophesied - gifted women who, in their proper sphere, helped on
the work of God. For we may be sure that Paul, who had so lately set before the
Corinthians what women might do in the assembly, would not have suffered
Philip's daughters to do what the Holy Ghost forbade. We have said that we have
no incidents mentioned connected with Paul's stay at Caesarea. One exception
there is to this. To it we now turn.
Agabus. For long we have
heard nothing of Agabus. He now reappears. First introduced to us at Antioch
(xi. 28), when he visited that city from Jerusalem, we here meet with him again
going from Judaea to Csesarea. Like James, he seems to have lived in the land,
and in the province of Judea. Now, visiting Csesarea, he meets afresh with
Paul, and taking the Apostle's girdle, he bound his own feet and hands with it,
and announced his approaching imprisonment. We say, approaching; for though
Agabus fixed no date, it was but a few days afterwards, we believe, that Paul
found himself a prisoner. "Thus saith the Holy Ghost," we read, "So shall the
Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him
into the hands of the Gentiles" (xxi. 11). More and more definite, then, became
the prophetic announcements regarding Paul. When at Corinth he had asked the
prayers of the Roman saints, that he might be delivered from them that did not
believe in Judea (Rom. xv. 31). Addressing the Ephesian elders, he had told
them how in every city the Holy Ghost witnessed that bonds and afflictions
awaited him. He was aware, then, that these warnings were really from God. Is
it not the more remarkable that he did not heed what he heard at Tyre ? Warned
there not to go to Jerusalem, he learned at Csesarea that he would be delivered
by the Jews into the hands of the Romans. Still he desisted not. Neither the
command of the Spirit at Tyre, nor the entreaties of the saints at Csesarea,
backed by those of Luke and others, prevailed to dissuade him. He would go on,
ready to die at Jerusalem, if need be. Expostulation and entreaty proving
useless, all desisted, saying, "The will of the Lord be done!" There is a time
to speak, and a time to keep silence (Eccles. iii. 7). The time to speak more
on that point was passed. The time to be silent they recognised had
come.
To Jerusalem. The last stage of the journey was now entered
upon. Taking up their baggage, they set forth for Jerusalem, a two days journey
(Acts xxiii. 31, 32). Their number was augmented by certain of the Christians
from Csesarea, who brought with them an old disciple, one Mnason of Cyprus,
with whom Paul and his company were to lodge in the Holy City. Possibly at this
time Jerusalem was full with the multitude attending the feast of Pentecost.
And if Mr. Lewin is correct (vol. ii. 108), the feast began on the evening of
their arrival, at six o'clock. Entering Jerusalem, Paul received from the
brethren a hearty welcome, soon, however, to prove the mistake of yielding to
their wishes.
Here the third missionary journey ended. No visit to
Antioch, as on previous occasions, was possible, even if it had been in
contemplation. Paul knew at Caesarea that going to Jerusalem was going to
imprisonment. Plans and desires he had cherished of still further journeys. He
had hoped to visit Rome, and perhaps also Spain. Whether he ever made a visit
to the latter country cannot be definitely stated. Certainly, after his release
from the first imprisonment in Rome, he was again in the East, visiting
Ephesus, Macedonia, and Crete (1 Tim. i. 3; Titus i. 4). The desire to reach
Rome was, however, granted, but under circumstances that he had not
contemplated when writing his letter to the saints in that city; and the Divine
promise that he should reach it was communicated to him at a time, and in a
place, which doubtless he had not expected. At night, and in the prison at
Jerusalem, the Lord appeared, and promised that he should witness for Him in
Rome (Acts xxiii. 11). But we must not anticipate.
Looking back on the
journey just concluded, what can we say about it? How had the truth triumphed!
In Ephesus, that stronghold of idolatry, it won its way in sight of that temple
of the so-called goddess Diana, whom all Asia and the Roman earth worshipped.
Votaries were detached from her cult, and interest in her was perceptibly on
the decline. Throughout the province of Asia Christians were to be found, and
assemblies had sprung up. All that dwelt in Asia had heard the Word of the
Lord, both Jews and Greeks. Charms, too, were flung aside, magical rites were
renounced, and books which had treated of them were publicly burnt by their
possessors. Demon power, too, succumbed to the name of the Lord Jesus. The
gospel was indeed triumphing, and Demetrius and his fellows could not but admit
it. A great feature of this journey was the discomfiture of demons, and the
acknowledged power over them of the name of the Lord Jesus. In addition to all
this, Paul's apostleship was placed beyond the reach of doubt or cavil, the
miracles which he wrought being in no degree behind those credited to
Peter.
We next enter upon the third part of the Acts, in which God's
grace to His failing servant is markedly and beautifully displayed.
Go
To Chapter Seventeen