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 great capital of the world. Greece and Macedonia had already received the gospel, but there was yet Rome. “After these things were ended, Paid 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 19:2121After 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 are stirred up against the instruments of the testimony of God. The workmen of Demetrius raise the cry, that not only is their craft in danger, but 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 theater.
The Jews evidently began to fear, that the persecution might be turned against themselves; 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 magistrate 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 was. 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 favor 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 in the 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 this lack of information is happily supplied by the apostle’s letters. 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, 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, 1312Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord, 13I 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 Corinthians 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 re-action 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 fightings, within were fears. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus.” 2 Cor. 7:4-64Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation. 5For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. 6Nevertheless God, that comforteth 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 writes two chapters on the subject (chap. 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. (See Phil, 4; 2 Cor. 8:1-41Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 2How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4Praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. (2 Corinthians 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 bad 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 Ids 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. 15:1919Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. (Romans 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. 16:66And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. (1 Corinthians 16:6).) There he abode three months.
All are agreed, we may say, that it was dining these winter months, that he wrote his great EPISTLE TO THE ROMANS. 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 and spirit in which he writes his 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 seems 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, and which he must attend to first. We are favored 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 20:44And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. (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. 16:22Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. (1 Corinthians 16:2); John 20:1919Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. (John 20:19); Rev. 1:1010I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, (Revelation 1:10).) Even the apostle’s preaching, 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 bad not come, as someone 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 by Paul, and the young man was raised from a state of death by the power and goodness of God in His servant, and the friends were not a little comforted.
PAUL AT MILETUS.
The most important stage of this journey is Miletus, though the different places they pass or call at, are carefully noted by the sacred historian. 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 of 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 labors 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 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 recognized. 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 labors—and the entrance into another; its responsibility to stand fast now that these labors 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 labor, 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 labors 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?”