With God At Dawn

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Imprisonment of Paul and Silas
(Acts 16)

The citizens had been greatly terrified by the earthquake. When the officers informed the magistrates in the morning of what had occurred at the prison, they were alarmed, and sent the sergeants to liberate the apostles from prison. “But Paul said unto them, They have beaten us openly, uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay, verily; but let them come themselves and fetch us out.”

Paul and Silas felt that to maintain the dignity of Christ’s church, they must not submit to the illegal course proposed by the Roman magistrates. The apostles were Roman citizens, and it was unlawful to scourge a Roman, save for the most flagrant crime, or to deprive him of his liberty without a fair trial and condemnation. They had been publicly thrust into prison, and now refused to be privately released, without proper acknowledgments on the part of the magistrates.

When this word was brought to the authorities, they were alarmed for fear the apostles would make complaint of their unlawful treatment to the emperor, and cause the magistrates to lose their positions. They accordingly visited the prison, apologized to the apostles for their injustice and cruelty, and themselves conducted them out of the prison, and entreated them to depart out of the city. Thus the Lord wrought for his servants in their extremity.

The magistrates entreated them to depart, because they feared their influence over the people, and the power of Heaven that had interposed in behalf of those innocent men who had been unlawfully scourged and imprisoned. Acting upon the principles given them by Christ, the apostles would not urge their presence where it was not desired. They complied with the request of the magistrates, but did not hasten their departure precipitously. They went rejoicing from the prison to the house of Lydia, where they met the new converts to the faith of Christ, and related all the wonderful dealings of God with them. They related their night’s experience, and the conversion of the keeper of the prison, and of the prisoners.

The apostles viewed their labors in Philippi as not in vain. They there met much opposition and persecution; but the intervention of Providence in their behalf, and the conversion of the jailer and all his house, more than atoned for the disgrace and suffering they had endured. The Philippians saw represented in the deportment and presence of mind of the apostles the spirit of the religion of Jesus Christ. The apostles might have fled when the earthquake opened their prison doors and loosened their fetters; but that would have been an acknowledgment that they were criminals, which would have been a disgrace to the gospel of Christ; the jailer would have been exposed to the penalty of death, and the general influence would have been bad. As it was, Paul controlled the liberated prisoners so perfectly that not one attempted to escape.

The Philippians could but acknowledge the nobility and generosity of the apostles in their course of action, especially in forbearing to appeal to a higher power against the magistrates who had persecuted them. The news of their unjust imprisonment and miraculous deliverance, was noised about through all that region, and brought the apostles and their ministry before the notice of a large number who would not otherwise have been reached.

Paul’s labors at Philippi resulted in the establishment of a church there, whose numbers steadily increased. His example of zeal and devotion, above all, his willingness to suffer for Christ’s sake, exerted a deep and lasting influence upon the converts to the faith. They highly prized the precious truths for which the apostle had sacrificed so much, and they gave themselves, with whole-hearted devotion, to the cause of their Redeemer.

This church did not escape persecution. Says Paul, in his Epistle to the Philippians: “Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; having the same conflict which ye saw in me.” Yet such was their steadfastness in the faith that he declares: “I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now.”

 

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Opposition at Thessalonica
(Acts 17: 1 - 9)

After leaving Philippi, Paul and Silas made their way to Thessalonica. They were there privileged to address a large concourse of people in the synagogue, with good effect. Their appearance bore evidence of their recent shameful treatment, and necessitated an explanation of what they had endured. This they made without exalting themselves, but magnified the grace of God, which had wrought their deliverance. The apostles, however, felt that they had no time to dwell upon their own afflictions. They were burdened with the message of Christ, and deeply in earnest in his work.

Paul made the prophecies in the Old Testament relating to the Messiah, and the agreement of those prophecies with the life and teachings of Christ, clear in the minds of all among his hearers who would accept evidence upon the subject. Christ in his ministry had opened the minds of his disciples to the Old-Testament scriptures; “beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Peter, in preaching Christ, produced his evidence from the Old-Testament scriptures, beginning with Moses and the prophets. Stephen pursued the same course, and Paul followed these examples, giving inspired proof in regard to the mission, suffering, death, resurrection, and ascension of Christ. He clearly proved his identity with the Messiah, through the testimony of Moses and the prophets; and showed that it was the voice of Christ which spoke through the prophets and patriarchs from the days of Adam to that time.

He showed how impossible it was for them to explain the passover without Christ as revealed in the Old Testament; and how the brazen serpent lifted up in the wilderness symbolized Jesus Christ, who was lifted up upon the cross. He taught them that all their religious services and ceremonies would have been valueless if they should now reject the Saviour, who was revealed to them, and who was represented in those ceremonies. He showed them that Christ was the key which unlocked the Old Testament, and gave access to its rich treasures.

Thus Paul preached to the Thessalonians three successive Sabbaths, reasoning with them from the Scriptures, upon the life, death, and resurrection of Christ. He showed them that the expectation of the Jews with regard to the Messiah was not according to prophecy, which had foretold a Saviour to come in humility and poverty, to be rejected, despised, and slain.

He declared that Christ would come a second time in power and great glory, and establish his kingdom upon the earth, subduing all authority, and ruling over all nations. Paul was an Adventist; he presented the important event of the second coming of Christ with such power and reasoning that a deep impression, which never wore away, was made upon the minds of the Thessalonians.

They had strong faith in the second coming of Christ, and greatly feared that they might not live to witness the event. Paul, however, did not give them the impression that Christ would come in their day. He referred them to coming events which must transpire before that time should arrive. Writing to them afterwards, he warned them that they should “be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.”

Paul foresaw that there was danger of his words being misinterpreted, and that some would claim that he, by special revelation, warned the people of the immediate coming of Christ. This he knew would cause confusion of faith; for disappointment usually brings unbelief. He therefore cautioned the brethren to receive no such message as coming from him.

In his Epistle to the Thessalonians, Paul reminds them of his manner of laboring among them. 1 Thessalonians 2:1-4. He declares that he did not seek to win souls through flattery, deception, or guile. “But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.” Paul rebuked and warned his converts with the faithfulness of a father to his children, while, at the same time, he cherished them as tenderly as a fond mother would her child.

When the Jews saw that the apostles were successful in obtaining large congregations; that many were accepting their doctrines—among them the leading women of the city, and multitudes of Gentiles—they were filled with envy and jealousy. These Jews were not then in favor with the Roman power, because they had raised an insurrection in the metropolis not long previous to this time. They were regarded with suspicion, and their liberty was, in a measure, restricted. They now saw an opportunity to take advantage of circumstances to re-establish themselves in favor, and, at the same time, to throw reproach upon the apostles and the converts to Christianity.

This they set about doing by representing that the leaders in the new doctrine were raising a tumult among the people. They accordingly excited the passions of the worthless mob by cunningly devised falsehoods, and incited them to make an uproarious assault upon the house of Jason, the temporary home of the apostles. This they did with a fury more like that of wild beasts than of men. They had been instructed by the Jews to bring out Paul and Silas, and drag them to the authorities, accusing them of creating all this uproar, and of raising an insurrection.

When they had broken into the house, however, they found that the apostles were not there. Friends who had apprehended what was about to occur, had hastened them out of the city, and they had departed for Berea. In their mad disappointment at not finding Paul and Silas, the mob seized Jason and his brother, and dragged them before the authorities with the complaint: “These that have turned the world upside down are come hither also; whom Jason hath received; and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.”

The Jews interpreted the words of Paul to mean that Christ would come the second time in that generation, and reign upon the earth as king over all nations. The charge was brought against the apostles with so much determination that the magistrates credited it, and put Jason under bonds to keep the peace, as Paul and Silas were not to be found. The persecuting Jews flattered themselves that by their course toward the Christians they had regained the confidence of the magistrates, and had established their reputation as loyal citizens, while they had, at the same time, gratified their malice toward the apostles, and transferred to the converts to Christianity the suspicion which had heretofore rested upon themselves.

In his first Epistle to the Thessalonians, Paul says, “For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost; so that ye were ensamples to all that believe in Macedonia and Achaia.”

Those who preach unpopular truth in our day meet with determined resistance, as did the apostles. They need expect no more favorable reception from a large majority of professed Christians than did Paul from his Jewish brethren. There will be a union of opposing elements against them; for however diverse from each other different organizations may be in their sentiments and religious faith, their forces are united in trampling under foot the fourth commandment in the law of God.

Those who will not themselves accept the truth are most zealous that others shall not receive it; and those are not wanting who perseveringly manufacture falsehoods, and stir up the base passions of the people to make the truth of God of none effect. But the messengers of Christ must arm themselves with watchfulness and prayer, and move forward with faith, firmness, and courage, and, in the name of Jesus, keep at their work, as did the apostles. They must sound the note of warning to the world, teaching the transgressors of the law what sin is, and pointing them to Jesus Christ as its great and only remedy.

 

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Paul at Berea and Athens
(Acts 17: 10 - 34)

At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.”

In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: “My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.”

The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.

The unbelieving Jews of Thessalonica, filled with jealousy and hatred of the apostles, and not content with having driven them from their labors among the Thessalonians, followed them to Berea, and again stirred up the excitable passions of the lower class to do them violence. The teachers of the truth were again driven from their field of labor. Persecution followed them from city to city. This hasty retreat from Berea deprived Paul of the opportunity he had anticipated of again visiting the brethren at Thessalonica.

Although the opposers of the doctrine of Christ could not hinder its actual advancement, they still succeeded in making the work of the apostles exceedingly hard. God, in his providence, permitted Satan to hinder Paul from returning to the Thessalonians. Yet the faithful apostle steadily pressed on through opposition, conflict, and persecution, to carry out the purpose of God as revealed to him in the vision at Jerusalem: “I will send thee far hence unto the Gentiles.”

From Berea Paul went to Athens. He was accompanied on his journey by some of the Bereans who had been newly brought into the faith, and who were desirous of learning more from him of the way of life. When the apostle arrived at Athens, he sent these men back with a message to Silas and Timothy to join him immediately in that city. Timothy had come to Berea previously to Paul’s departure, and with Silas had remained to carry on the work so well begun there, and to instruct the new converts in the principles of their holy faith.

The city of Athens was the metropolis of heathendom. Paul did not here meet with an ignorant, credulous populace, as at Lystra; but he encountered a people famous for their intelligence and education. Statues of their gods and the deified heroes of history and poetry met the eye in every direction; while magnificent architecture and paintings also represented the national glory and the popular worship of heathen deities.

The senses of the people were entranced by the beauty and glory of art. Sanctuaries and temples, involving untold expense, reared their lofty forms on every hand. Victories of arms, and deeds of celebrated men, were commemorated by sculptures, shrines, and tables. All these things made this renowned city like a vast gallery of art. And as Paul looked upon the beauty and grandeur surrounding him, and saw the city crowded with idols, his spirit was stirred with jealousy for God, whom he saw dishonored on every side.

His heart was drawn out in deep pity for the citizens of that grand metropolis, who, notwithstanding their intellectual greatness, were given to idolatry. Paul was not deceived by the grandeur and beauty of that which his eyes rested upon, nor by the material wisdom and philosophy which encountered him in this great center of learning. He perceived that human art had done its best to deify vice and make falsehood attractive by glorifying the memory of those whose whole lives had been devoted to leading men to deny God.

The moral nature of the apostle was so alive to the attraction of heavenly things, that the joy and splendor of those riches that will never fade occupied his mind, and made valueless the earthly pomp and glory with which he was surrounded. As he saw the magnificence of the city, with its costly devices, he realized its seductive power over the minds of the lovers of art and science. His mind was deeply impressed with the importance of the work before him in Athens. His solitude in that great city where God was not worshiped was oppressive; and he longed for the sympathy and aid of his fellow-laborers. As far as human fellowship was concerned, he felt himself to be utterly isolated. In his Epistle to the Thessalonians he expresses his feelings in these words: “Left at Athens alone.”

Paul’s work was to bear the tidings of salvation to a people who had no intelligent understanding of God and his plans. He was not traveling for the purpose of sight-seeing, nor to gratify a morbid desire for new and strange scenes. His dejection of mind was caused by the apparently insurmountable obstacles which presented themselves against his reaching the minds of the people of Athens. Grieved at the idolatry everywhere visible about him, he felt a holy zeal for his Master’s cause. He sought out his Jewish brethren, and, in their synagogue at Athens, proclaimed the doctrine of Christ. But the principal work of Paul in that city was to deal with paganism.

The religion of the Athenians, of which they made great boast, was of no value, for it was destitute of the knowledge of the true God. It consisted, in great part, of art worship, and a round of dissipating amusement and festivities. It wanted the virtue of true goodness. Genuine religion gives men the victory over themselves; but a religion of mere intellect and taste is wanting in the qualities essential to raise its possessor above the evils of his nature, and to connect him with God. On the very stones of the altar in Athens this great want was expressed by the inscription, “To the Unknown God.” Yes; though boasting of their wisdom, wealth, and skill in art and science, the learned Athenians could but acknowledge that the great Ruler of the universe was unknown to them.

 

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Paul at Berea and Athens
(Acts 17: 10 - 34)

The great men of the city seemed hungering for subjects of discussion, in which they would have opportunity to display their wisdom and oratory. While waiting for Silas and Timothy to meet him, Paul was not idle. “He disputed in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.” The great men of Athens were not long in finding out this singular teacher, who presented to the people doctrines so new and strange.

Some who prided themselves upon the extent of their intellectual culture entered into conversation with him. This soon drew a crowd of listeners about them. Some were prepared to ridicule the apostle as one far beneath them, socially and intellectually, and said jeeringly among themselves, “What will this babbler say? Other some, He seemeth to be a setter forth of strange gods; because he preached unto them Jesus and the resurrection.”

The Stoics and the Epicureans encountered him; but they, and all others who came in contact with him, soon saw that he had a store of knowledge even greater than their own. His intellectual power commanded the respect and attention of the more intellectual and learned; while his earnest, logical reasoning, and his power of oratory, held the promiscuous audience. Thus the apostle stood undaunted, meeting his opposers on their own ground, matching logic with logic, and philosophy with philosophy.

They reminded him of Socrates, a great philosopher, who was condemned to death because he was a setter forth of strange gods. Paul was counseled not to endanger his life in the same way. But the apostle’s discourse riveted the attention of the people; and his unaffected wisdom commanded their respect and admiration. He was not silenced by the science or irony of the philosophers; and, after exchanging many words with him, and satisfying themselves that he was determined to accomplish his errand among them, and tell his story at all hazards, they decided to give him a fair opportunity to speak to the people.

They accordingly conducted him to Mars’ Hill. This was the most sacred spot in all Athens, and its recollections and associations were such as to cause it to be regarded with superstitious awe and reverence, that with some amounted to dread. Here, the most solemn court of justice had long been held to determine upon criminal cases, and to decide difficult religious questions. The judges sat in the open air, upon seats hewn out in the rock, on a platform which was ascended by a flight of stone steps from the valley below. At a little distance was a temple of the gods; and the sanctuaries, statues, and altars of the city were in full view.

Here, away from the noise and bustle of crowded thoroughfares, and the tumult of promiscuous discussion, the apostle could be heard without interruption; for the frivolous, thoughtless class of society did not care to follow him to this place of highest reverence. Around him here were gathered poets, artists, and philosophers,—the scholars and sages of Athens,—who thus addressed him: “May we know what this new doctrine, whereof thou speakest, is? for thou bringest certain strange things to our ears; we would know, therefore, what these things mean.”

The apostle stood calm and self-possessed in that hour of solemn responsibility, relying upon the divine assurance, designed for such a time as this, “It shall be given you what ye ought to say.” His heart was burdened with his important message, and the words that fell from his lips convinced his hearers that he was no idle babbler: “Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom therefore ye ignorantly worship, him declare I unto you.” With all their intelligence and general knowledge, they were ignorant of the true God. The inscription upon their altar showed the strong cravings of the soul for greater light. They were reaching out for Infinity.

With earnest and fervid eloquence, the apostle continued: “God that made the world and all things therein, seeing that he is Lord of Heaven and earth, dwelleth not in temples made with hands; neither is worshiped with men’s hands, as though he needed anything, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us.”

Thus, in the most impressive manner, with hand outstretched toward the temple crowded with idols, Paul poured out the burden of his soul, and ably exposed the fallacies of the religion of the Athenians. The wisest of his hearers were astonished as they listened to his reasoning. His words could not be controverted. He showed himself familiar with their works of art, their literature, and their religion. Pointing to their statuary and idols, he declared to them that God could not be likened to forms of man’s device. The works of art could not, in the faintest sense, represent the glory of the infinite God. He reminded them that their images had no breath nor life. They were controlled by human power; they could move only as the hands of men moved them; and those who worshiped them were in every way superior to that which they worshiped. Pointing to noble specimens of manhood about him, he declared, “Forasmuch, then, as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.

 

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Paul at Berea and Athens
(Acts 17: 10 - 34)


Man was created in the image of this infinite God, blessed with intellectual power and a perfect and symmetrical body. The heavens are not large enough to contain God; how much less could those temples made with hands contain him. Paul, under the inspiration of his subject, soared above the comprehension of the idolatrous assembly, and sought to draw their minds beyond the limits of their false religion to correct views of the true Deity, whom they had styled the “Unknown God.” This Being, whom he now declared unto them, was independent of man, needing nothing from human hands to add to his power and glory.

The people were carried away with admiration of Paul’s eloquence. The Epicureans began to breathe more freely, believing that he was strengthening their position, that everything had its origin in blind chance; and that certain ruling principles controlled the universe. But his next sentence brought a cloud to their brows. He asserted the creative power of God, and the existence of his overruling providence. He declared unto them the true God, who is the living center of government.

This divine Ruler had, in the dark ages of the world, passed lightly over heathen idolatry; but now he had sent them the light of truth, through his Son; and he exacted from all men repentance unto salvation; not only from the poor and humble, but from the proud philosopher, and the princes of the earth. “Because He hath appointed a day, in the which he will judge the world in righteousness by that Man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.”

As Paul thus spoke of the resurrection from the dead, his speech was interrupted. Some mocked; others put his words aside, saying, “We will hear thee again of this matter.” Thus closed the labors of the apostle at Athens; for the Athenians persistently clung to their idolatry, and turned away from the light of a true and reasonable religion. When a people are wholly satisfied with their own attainments, little more need be expected of them. Highly educated, and boasting of their learning and refinement, the Athenians were constantly becoming more corrupt, and having less desire for anything better than the vague mysteries of idolatry.

Many who listened to the words of Paul were convinced of the truths presented, but they would not humble themselves to acknowledge God, and to accept the plan of salvation. No eloquence of words, no force of argument, can convert the sinner. The Spirit and power of God can alone apply the truth to the heart of the impenitent. Of the Athenians it may be said, “The preaching of the cross is to them that perish foolishness, but to them that are saved it is the power of God.”

In their pride of intellect and human wisdom may be found the reason why the gospel message met with so little success among that people. Our Saviour rejoiced that God had hid the things of eternal interest from the wise and prudent, and had revealed them unto babes in knowledge. All worldly wise men who come to Christ as poor, lost sinners, will become wise unto salvation; but those who come as distinguished men, extolling their own wisdom, will fail to receive the light and knowledge which he alone can give.

The labors of Paul in Athens were not wholly in vain. Dionysius, one of the most prominent citizens, and some others, became converts to Christianity, and joined themselves to him. The words of the apostle, and the description of his attitude and surroundings, as traced by the pen of inspiration, were to be handed down through all coming generations, bearing witness of his unshaken confidence, his courage in loneliness and adversity, and the victory he gained for Christianity, even in the very heart of paganism.

Inspiration has given us this glance at the life of the Athenians, with all their knowledge, refinement, and art, yet sunken in vice, that it might be seen how God, through his servant, rebuked idolatry, and the sins of a proud, self-sufficient people. The words of Paul become a memorial of the occasion, and give a treasure of knowledge to the church. He was in a position where he might easily have spoken that which would irritate his proud listeners, and bring himself into difficulty. Had his oration been a direct attack upon their gods, and the great men of the city who were before him, he would have been in danger of meeting the fate of Socrates. But he carefully drew their minds away from heathen deities, by revealing to them the true God, whom they were endeavoring to worship, but who was to them unknown, as they themselves confessed by a public inscription.

 

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Chapter 10—Paul at Corinth
(Acts 18)

Paul did not wait at Athens for his brethren, Silas and Timothy, but leaving word for them to follow him, went at once to Corinth. Here he entered upon a different field of labor from that which he had left. Instead of the curious and critical disciples of schools of philosophy, he came in contact with the busy, changing population of a great center of commerce. Greeks, Jews, and Romans, with travelers from every land, mingled in its crowded streets, eagerly intent on business and pleasure, and having little thought or care beyond the affairs of the present life.

Corinth was one of the leading cities, not only of Greece, but of the world. Situated upon a narrow neck of land between two seas, it commanded the trade of both the east and the west. Its position was almost impregnable. A vast citadel of rock, rising abruptly and perpendicularly from the plain to the height of two thousand feet above the level of the sea, was a strong natural defense to the city and its two sea-ports. Corinth was now more prosperous than Athens, which had once taken the lead. Both had experienced severe vicissitudes; but the former had risen from her ruins, and was far in advance of her former prosperity, while the latter had not reached to her past magnificence. Athens was the acknowledged center of art and learning; Corinth, the seat of government and trade.

This large mercantile city was in direct communication with Rome, while Thessalonica, Ephesus, Alexandria, and Antioch were all easy of access, either by land or water. An opportunity was thus presented for the spread of the gospel. Once established at Corinth, it would be readily communicated to all parts of the world.

Yet the apostle saw on every hand serious obstacles to the progress of his work. The city was almost wholly given up to idolatry. Venus was the favorite goddess; and a great number of dissolute women were employed in connection with the worship of this reigning deity, for the purpose of attracting the devotees of popular vice. The Corinthians had become conspicuous, even among the heathen, for their gross immorality.

There was now a much larger number of Jews in Corinth than at any previous time. This people had been generally favored by the ruling powers. and treated with much consideration. But for some time they had been growing arrogant and insubordinate, and after they had rejected and crucified Christ, the light of the world, they followed their own darkened understanding, manifested more openly their envy and hatred of the powers that governed them, and proudly boasted of a king of the Jews who was to come with great power, overthrow their enemies, and establish a magnificent kingdom. It was in view of this vague belief that they had rejected the Saviour. The same malignant spirit that actuated them in their persecution of the Son of God led them to rebel against the Roman government. They were continually creating seditions and insurrections, until they were finally driven from Rome because of their turbulent spirit. Many of them found refuge in Corinth.

Among the Jews who took up their residence here were many who were innocent of the wrongs that prevailed among them as a people. Of this class were Aquila and Priscilla, who afterward became distinguished as believers in Christ. Paul, becoming acquainted with the character of these excellent persons, abode with them; and having in his youth learned their trade of making tents, which were much used in that warm climate, he worked at this business for his own support.

The Hebrews had been instructed of God, by his servant Moses, to train up their children to industrious habits. That people were thus led to look upon indolence as a great sin, and their children were all required to learn some trade by which, if necessary, they could gain a livelihood. Those who neglected to do this were regarded as departing from the instruction of the Lord. Labor was considered elevating in its nature, and the children were taught to combine religion and business. In the time of Christ, the Jews, though wealthy, still followed their ancient custom.

Paul was highly educated, and was admired for his genius and eloquence. He was chosen by his countrymen as a member of the Sanhedrim, and was a Rabbi of distinguished ability; yet his education had not been considered complete, until he had served an apprenticeship at some useful trade. He rejoiced that he was able to support himself by manual labor, and frequently declared that his own hands had ministered to his necessities. While in a city of strangers, he would not be chargeable to any one. When his means had been expended to advance the cause of Christ, he resorted to his trade in order to gain a livelihood.

No man ever lived who was a more earnest, energetic, and self-sacrificing disciple of Christ than was Paul. He was one of the world’s greatest teachers. He crossed the seas, and traveled far and near, until a large portion of the world had learned from his lips the story of the cross of Christ. He possessed a burning desire to bring perishing men to a knowledge of the truth through a Saviour’s love. His whole soul was engaged in the work of the ministry; but he seated himself to the labor of his humble trade that he might not be burdensome to the churches that were pressed with poverty. Although he had planted many churches, he refused to be supported by them, fearing that his usefulness and success as a minister of Christ might be injured by suspicions that he was preaching the gospel for gain. He would remove from his enemies all occasion to misrepresent him, and thus to detract from the force of his message.

 

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Paul at Corinth

As a laborer in the gospel, Paul might have claimed support, instead of sustaining himself; but this right he was willing to forego. Although feeble in health, he labored during the day in serving the cause of Christ, and then toiled a large share of the night, and frequently all night, that he might make provision for his own and others’ necessities. The apostle would also give an example to the Christian ministry, dignifying and honoring industry. While thus preaching and working, he presented the highest type of Christianity. He combined teaching with his labor; and while toiling with those of his trade, he instructed them concerning the way of salvation. In pursuing this course, he had access to many whom he could not otherwise have reached.

When ministers feel that they are suffering great hardships and privations in the cause of Christ, let them in imagination visit the workshop of the apostle Paul, bearing in mind that while this chosen man of God is fashioning the canvas, he is working for bread which he has justly earned by his labors as an apostle of Christ. At the call of duty, he would meet the most violent opponents, and silence their proud boasting, and then he would resume his humble employment. His zeal and industry should be a rebuke to indolence or selfish ease in the minister of Christ. Any labor that will benefit humanity or advance the cause of God, should be regarded as honorable.

In preaching the gospel at Corinth, the apostle adopted a different course of action from that which had marked his labors at Athens. While in the latter place, he had adapted his style to the character of his audience; and much of his time had been devoted to the discussion of natural religion, matching logic with logic, and science with science. But when he reviewed the time and labor which he had there devoted to the exposition of Christianity, and realized that his style of teaching had not been productive of much fruit, he decided upon a different plan of labor in the future. He determined to avoid elaborate arguments and discussions of theories as much as possible, and to urge upon sinners the doctrine of salvation through Christ. In his epistle to his Corinthian brethren, he afterward described his manner of laboring among them:—

“And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God.”

Here the apostle has given the most successful manner of converting souls from ignorance and the darkness of error, to the light of truth. If ministers would follow more closely the example of Paul in this particular, they would see greater success attending their efforts. If all who minister in word and doctrine would make it their first business to be pure in heart and life, and to connect themselves closely with Heaven, their teaching would have greater power to convict souls.

\When Christ was upon earth, the Jews all over the land were notified to watch his movements, for their religion was not safe where his influence was felt. He was continually followed by spies, who caught up every word and act which they could use against him. Paul had to meet the same spirit of opposition and blind prejudice. He preached first in the synagogue, reasoning from Moses and the prophets, showing what sins the Lord had most severely punished in olden times, and that murmuring and rebellion was the grievous crime that had brought God’s displeasure upon the people of his choice.

He brought his hearers down through the types and shadows of the ceremonial law to Christ,—to his crucifixion, his priesthood, and the sanctuary of his ministry,—the great object that had cast its shadow backward into the Jewish age. He, as the Messiah, was the Antitype of all the sacrificial offerings. The apostle showed that according to the prophecies and the universal expectation of the Jews, the Messiah would be of the lineage of Abraham and David. He then traced his descent from the great patriarch Abraham, through the royal psalmist. He proved from Scripture what were to have been the character and works of the promised Messiah, and also his reception and treatment on earth, as testified by the holy prophets. He then showed that these predictions also had been fulfilled in the life, ministry, and death of Jesus, and hence that he was indeed the world’s Redeemer.

The most convincing proof was given that the gospel was but the development of the Hebrew faith. Christ was to come for the special benefit of the nation that was looking for his coming as the consummation and glory of the Jewish system. The apostle then endeavored to bring home to their consciences the fact that repentance for their rejection of Christ could alone save the nation from impending ruin. He rebuked their ignorance concerning the meaning of those Scriptures which it was their chief boast and glory that they fully understood. He exposed their worldliness, their love of station, titles, and display, and their inordinate selfishness.

But the Jews of Corinth closed their eyes to all the evidence so clearly presented by the apostle, and refused to listen to his appeals. The same spirit which had led them to reject Christ, filled them with wrath and fury against Paul. They would have put an end to his life, had not God guarded his servant, that he might do his work, and bear the gospel message to the Gentiles.

“And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles. And he departed thence, and entered into a certain man’s house, named Justus, one that worshiped God, whose house joined hard to the synagogue.” Silas and Timothy had joined Paul, and together they now labored for the Gentiles.

Paul did not bind himself nor his converts to the ceremonies and customs of the Jews, with their varied forms, types, and sacrifices; for he recognized that the perfect and final offering had been made in the death of the Son of God. The age of clearer light and knowledge had now come. And although the early education of Paul had blinded his eyes to this light, and led him to bitterly oppose the work of God, yet the revelation of Christ to him while on his way to Damascus had changed the whole current of his life. His character and works had now become a remarkable illustration of those of his divine Lord. His teaching led the mind to a more active spiritual life, that carried the believer above mere ceremonies. “For thou desirest not sacrifice, else would I give it. Thou delightest not in burnt-offering. The sacrifices of God are a broken spirit. A broken and a contrite heart, O God, thou wilt not despise.”

The apostle did not labor to charm the ear with oratory, nor to engage the mind with philosophic discussions, which would leave the heart untouched. He preached the cross of Christ, not with labored eloquence of speech, but with the grace and power of God; and his words moved the people. “And Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians, hearing, believed and were baptized.”

The feelings of hatred with which many of the Jews had regarded the apostle were now intensified. The conversion and baptism of Crispus had the effect to exasperate instead of to convince these stubborn opposers. They could not bring arguments to show that he was not preaching the truth, and for lack of such evidence, they resorted to deception and malignant attack.

They blasphemed the truth and the name of Jesus of Nazareth. No words were too bitter, no device too low, for them to use in their blind anger and opposition. They could not deny that Christ had worked miracles; but they declared that he had performed them through the power of Satan; and they now boldly affirmed that the wonderful works of Paul were accomplished through the same agency.

Those who preach unpopular truth in our day are often met by the professed Christian world with opposition similar to that which was brought against the apostle by the unbelieving Jews. Many who make the most exalted profession, and who should be light-bearers to the world, are the most bitter and unreasonable in opposing the work of the chosen servants of God. Not satisfied with choosing error and fables for themselves, they wrest the Scriptures from the true meaning in order to deceive others and hinder them from accepting the truth.

 

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Paul at Corinth

Though Paul had a measure of success, yet he became very weary of the sight of his eyes and the hearing of his ears in the corrupt city of Corinth, He doubted the wisdom of building up a church from the material he found there. He considered Corinth a very questionable field of labor, and determined to leave it. The depravity which he witnessed among the Gentiles, and the contempt and insult which he received from the Jews, caused him great anguish of spirit.

As he was contemplating leaving the city for a more promising field, and feeling very anxious to understand his duty in the case, the Lord appeared to him in a vision of the night, and said, “Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city.” Paul understood this to be a command to remain in Corinth, and a guarantee that the Lord would give increase to the seed sown. Strengthened and encouraged, he continued to labor there with great zeal and perseverance for one year and six months. A large church was enrolled under the banner of Jesus Christ. Some came from among the most dissipated of the Gentiles; and many of this class were true converts, and became monuments of God’s mercy and the efficacy of the blood of Christ to cleanse from sin.

The increased success of Paul in presenting Christ to the people, roused the unbelieving Jews to more determined opposition. They arose in a body with great tumult, and brought him before the judgment-seat of Gallio, who was then deputy of Achaia. They expected, as on former occasions of a similar character, to have the authorities on their side; and with loud and angry voices they preferred their complaints against the apostle, saying, “This fellow persuadeth men to worship God contrary to the law.”

The proconsul, disgusted with the bigotry and self-righteousness of the accusing Jews, refused to take notice of the charge. As Paul prepared to speak in self-defense, Gallio informed him that it was not necessary. Then, turning to the angry accusers, he said, “If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drove them from the judgment-seat.”

The decided course of Gallio opened the eyes of the clamorous crowd who had been abetting the Jews. For the first time during Paul’s labors in Europe, the mob turned on the side of the minister of truth; and, under the very eye of the proconsul, and without interference from him, the people violently beset the most prominent accusers of the apostle. “Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of those things.”

Gallio was a man of integrity, and would not become the dupe of the jealous and intriguing Jews. Unlike Pilate, he refused to do injustice to one whom he knew to be an innocent man. The Jewish religion was under the protection of the Roman power; and the accusers of Paul thought that if they could fasten upon him the charge of violating the laws of their religion, he would probably be given into their hands for such punishment as they saw fit to inflict. They hoped thus to compass his death.L

Both Greeks and Jews had waited eagerly for the decision of Gallio; and his immediate dismissal of the case, as one that had no bearing upon the public interest, was the signal for the Jews to retire, baffled and enraged, and for the mob to assail the ruler of the synagogue. Even the ignorant rabble could but perceive the unjust and vindictive spirit which the Jews displayed in their attack upon Paul. Thus Christianity obtained a signal victory. If the apostle had been driven from Corinth at this time because of the malice of the Jews, the whole community of converts to the faith of Christ would have been placed in great danger. The Jews would have endeavored to follow up the advantage gained, as was their custom, even to the extermination of Christianity in that region.

It is recorded that Paul labored a year and six months in Corinth. His efforts, however, were not exclusively confined to that city, but he availed himself of the easy communication by land and water with adjacent cities, and labored among them both by letter and personal effort. He made Corinth his headquarters, and his long tarry and successful ministry there gave him influence abroad as well as at home. Several churches were thus raised up under the efforts of the apostle and his co-laborers. The absence of Paul from the churches of his care was partially supplied by communications weighty and powerful, which were received generally as the word of God to them through his obedient servant. These epistles were read in the churches.

 

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Epistles to the Thessalonians

While Paul was still at Corinth, laboring in word and doctrine, and also in the work-shop, Silas and Timothy came from Macedonia. The pleasure of meeting these two faithful co-laborers gave him fresh zeal and courage to withstand the continually increasing opposition, which had greatly hindered his labors. The apostle himself acknowledged that he was in Corinth “in weakness, and in fear, and in much trembling;” but God, “who comforteth those that are cast down,” comforted him by the arrival of his friends. God designs that fellow-laborers in the gospel shall have their hearts knit closely together in the bonds of Christian love, so that their presence shall greatly cheer and encourage one another.

Paul had sent Timothy to revisit the places of his former labors, and to confirm and establish the church at Thessalonica. Timothy’s report was encouraging, and refreshed the spirit of Paul. He was thus prompted to write to these beloved brethren. His first and second epistles to the church are given us. His heart was drawn out in love to those who had embraced the doctrine of Christ, which subjected them to reproach and persecution heretofore unknown to them.

There was still another reason for Paul’s communication to these brethren. Some who were newly brought into the faith had fallen into errors in regard to those who had died since their conversion. They had hoped that all would witness the second coming of Christ; but they were in great sorrow as one after another of the believers fell under the power of death, making it impossible for them to behold that desirable event,—the coming of Christ in the clouds of heaven.

Some, who had fallen into the error that Christ was to come in their day, imbibed the fanatical idea that it was praiseworthy to show their faith by giving up all business, and resigning themselves to idle waiting for the great event which they thought was near. Others despised the gift of prophecy, exalting all other gifts above that.

Paul wrote to the church at Thessalonica, greeting them, and invoking in their behalf the blessing of God and the Lord Jesus Christ. He reminded them of his own labors among them, and their acceptance of the word, turning away from idols “to serve the living and true God, and to wait for his Son from Heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.”

He further referred to his work and that of his fellow-laborers among them, reminding them of the boldness with which they had preached the gospel unto them, in the midst of opposition, abuse, and discouragement, “not as pleasing men, but God, which trieth our hearts.”

Paul then endeavored to inform his Thessalonian brethren concerning the true state of the dead. He speaks of them as asleep,—in a state of unconsciousness: “I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.... For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words.”

The friends of the righteous dead should not sorrow as those who lose their loved ones and have no hope in Jesus Christ, and who are not cheered by the immortal future beyond the resurrection of the just. Paul addressed the Thessalonians as those who had turned from the practices of heathen idolatry to the service of Christ. Vague heathen ideas concerning the state of the dead were more or less mingled with the new faith. But those who clearly saw the truth of the resurrection from the dead, in the doctrine preached by Paul, were greatly comforted. The cheering hope which they thus received, that the righteous dead would rise from their graves to a holy, happy immortal life, was in marked contrast with their former pagan ideas of death. For they had believed that there was no future life, no happy meeting with those whom they had loved and lost on earth.

The Thessalonians had eagerly grasped the idea that Christ was coming to change the faithful who were alive, and take them to himself. They had carefully guarded the lives of their friends, lest they should die, and lose the blessing which they anticipated at the coming of their Lord. But, one after another, death had laid their loved ones low; and they had buried them from their sight with fear and trembling. All their ancestors had thus been buried, and with anguish the Thessalonians looked upon the faces of their dead for the last time, never expecting to meet them again in a future life.

The reception of Paul’s epistle was to them a great event. Written communications passing between friends were of very rare occurrence in those times. There was great joy in the church as the epistle was opened and read. What consolation was afforded them by those words which revealed the true state of the dead. Paul therein showed them that those who should be alive when Christ should come would not go to meet their Lord in advance of those who should be asleep in Jesus. For the voice of the archangel and the trump of God should reach the sleeping ones, and the dead in Christ should rise first, before the touch of immortality should be given to the living. “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words.”

The hope and joy which this assurance gave to the young church at Thessalonica can scarcely be understood by us. That letter, coming from their father in the gospel, was believed and cherished by them, and their hearts went out in love to him who had brought them the precious light of truth. He had told them these things before; but at that time their minds were grasping doctrines new and surpassingly strange to them, and it is not surprising that the force of some points had not been vividly impressed upon their minds. But they were hungering for truth, and Paul’s epistle gave to their souls new hope and strength, a firmer faith in, and a deeper affection for, the Redeemer who had brought life and immortality to light through his death.

 

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Epistles to the Thessalonians

The darkness that had enshrouded the sepulcher of the dead was dispelled; for they now knew that their believing friends would be resurrected from the grave, and enjoy immortal life in the kingdom of God. A new splendor now crowned the Christian faith, and they saw a new glory in the life, sufferings, death, and resurrection of Christ.

Paul wrote, “Even so, them also which sleep in Jesus will God bring with him.” Many interpret this passage to mean that the sleeping ones are brought with Christ from Heaven; but Paul designed to be understood that in like manner as Christ was raised from the dead, so will God bring up the sleeping saints with him from their graves, and take them with him to Heaven. Precious consolation! glorious hope! not only to the church of Thessalonica, but to all true Christians who live upon the earth.

Paul had previously so fully canvassed the subject of the signs of the times, showing what events would transpire prior to the revelation of the Son of man in the clouds of heaven, that he did not consider it necessary to enter largely upon those particulars again on this occasion. He, however, pointedly referred to his former teachings on that subject: “But of the times and the seasons, brethren, ye have no need that I write unto you; for yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them.”

The careless and unbelieving close their eyes to the evidence which Christ has given to warn men of his coming. They seek to quiet all apprehension, while, at the same time, the signs of the end are rapidly fulfilling, and the world is hastening to the period of the revelation of the Son of man in the clouds of heaven. But those who receive the light of truth as it shines upon their pathway, are not in darkness that this great event should come upon them unawares. Paul teaches that it would be sinful to be indifferent to the signs which should precede the second coming of Christ. Those who should be guilty of this neglect, he calls children of the night and of darkness. He encourages the vigilant and watchful with these words: “But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober.”

The teachings of the apostle upon this point are especially important to the church in our time. Above all others, those who are living so near to the great consummation, should be sober and watchful. The watchful Christian is a working Christian, seeking zealously to purify his life, and to do all in his power for the cause of God. As his love for his Redeemer increases, so also does his love for his fellow-creatures increase. He has severe trials, as did his Master; and, like him, he is to some extent a man of sorrows, mourning because of the abominations done in the land. But this grief does not sour his temper, nor destroy his peace of mind. His afflictions, if well borne, refine and purify his nature. He is thus brought into closer fellowship with Christ; and inasmuch as he, through fierce opposition, is a partaker of the sufferings of Christ, he will also be a partaker of his consolation, and finally a sharer of his glory.

Paul continued his admonition to the church: “We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake. And be at peace among yourselves.”

The Thessalonians were greatly annoyed by persons coming among them with fanatical ideas and doctrines. The church had been properly organized, and officers had been appointed to act as ministers and deacons. But some would not be subordinate to those who held authoritative positions in the church. Ardent, self-willed persons claimed not only the right of private judgment, but to be heard publicly in urging their views upon the church. Paul, therefore, earnestly called the attention of his brethren to the respect and deference due those who had authority in the church, and who had been intrusted with the responsibilities connected with it.

He cautions the Thessalonians not to despise the gift of prophecy, and enjoins a careful discrimination in distinguishing the false manifestation from the true: “Quench not the Spirit; despise not prophesyings; prove all things; hold fast that which is good.” He prays that God will sanctify them wholly, that their “whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ;” and in closing, adds the assurance, “Faithful is He that calleth you, who also will do it.”

In this First Epistle to the Thessalonians, Paul’s teachings concerning the second coming of Christ were in perfect harmony with his former instructions to the church. Yet his words were misapprehended by some of the Thessalonian brethren. They understood him to express the hope that he himself would live to witness the Saviour’s advent. This belief served to increase their enthusiasm and excitement. Those who had previously neglected their cares and duties, now considered themselves sustained by the apostle; hence they became more persistent than before in urging their erroneous views.

In his second letter to this church, Paul seeks to correct their misapprehensions, and to set before them his true position. He expresses his confidence in their Christian integrity, and his gratitude to God that their faith was not waning, and that love abounded toward one another, and for the cause of their divine Master. He also states that he presents them to other churches as furnishing a sample of the patient and persevering faith which bravely withstands the persecution and tribulation brought upon them by the opposition of the enemies of God. He carries them forward to hope for rest from all their cares and perplexities, when the Lord Jesus shall be revealed, “in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.”

He then showed that great events were to transpire in the future, as foretold in prophecy, before Christ should come. Said the apostle: “Be not soon shaken in mind, nor be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed.” The papal power, so clearly described by the prophet Daniel, was yet to rise, and wage war against God’s people, and trample upon his law. Until this power should have performed its deadly and blasphemous work, it would be vain for the church to look for the coming of their Lord.

Thus Paul put to naught the arguments of those who represented him as teaching that the day of Christ was at hand. He charged his brethren not to neglect their duties and resign themselves to idle waiting. After their glowing anticipations of immediate deliverance, the round of daily life and the opposition which they must expect to meet, would appear doubly forbidding. He therefore exhorted them to steadfastness in the faith. Their work had been appointed them of God; by their faithful adherence to the truth they were to communicate to others the light which they had received. He bade them not to become weary in well-doing, and pointed them to his own example of diligence in temporal matters while laboring with untiring zeal in the cause of Christ. He reproved those who had given themselves up to sloth and aimless excitement, and directed that “with quietness they work, and eat their own bread.” He also enjoined upon the church to separate from their fellowship any who should persist in disregarding his instructions. “Yet,” he added, “count him not as an enemy, but admonish him as a brother.” He concluded this epistle also with a prayer, that amid life’s toils and trials the peace of God and the grace of the Lord Jesus Christ might be their consolation and support.

 

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Apollos at Corinth

(Acts 18:24 - 19:1)
After leaving Corinth, Paul’s next scene of labor was at Ephesus. He was on his way to Jerusalem to celebrate the approaching festival; and his stay at Ephesus was necessarily brief. He reasoned with the Jews in the synagogue, and produced so favorable an impression that he was entreated to continue his labors among them. His plan to visit Jerusalem prevented him from tarrying; but he promised to labor with them on his return. He had been accompanied to Ephesus by Aquila and Priscilla, and he now left them to carry forward the good work which he had begun.

It was at this time that Apollos, an Alexandrian Jew, visited Ephesus. He had received the highest Grecian culture, and was a scholar and an orator. He had heard the teachings of John the Baptist, had received the baptism of repentance, and was a living witness that the work of the prophet was not in vain. Apollos was a thorough student of the prophecies, and an able expounder of the Scriptures, publicly proclaiming his faith in Christ, as far as he himself had received the light.

Aquila and Priscilla listened to him, and saw that his teachings were defective. He had not a thorough knowledge of the mission of Christ, his resurrection and ascension, and of the work of his Spirit, the Comforter which he sent down to remain with his people during his absence. They accordingly sent for Apollos, and the educated orator received instruction from them with grateful surprise and joy. Through their teachings he obtained a clearer understanding of the Scriptures, and became one of the ablest defenders of the Christian church. Thus a thorough scholar and brilliant orator learned the way of the Lord more perfectly from the teachings of a Christian man and woman whose humble employment was that of tent-making.

Apollos, having become better acquainted with the doctrine of Christ, now felt anxious to visit Corinth, and the Ephesian brethren wrote to the Corinthians to receive him as a teacher in full harmony with the church of Christ. He accordingly went to Corinth, and labored with the very Jews who had rejected the truth as preached to them by Paul. He reasoned with them from house to house, both publicly and privately, showing them Christ in prophecy; that he was Jesus whom Paul had preached, and that their expectations of another Messiah to come were in vain. Thus Paul planted the seed of truth, and Apollos watered it; and the fact that Apollos supported the mission of Paul gave character to the past labors of the great apostle among them.

His success in preaching the gospel led some of the church to exalt his labors above those of Paul (1 Cor. 1 :12), while he himself was working in harmony with Paul for the advancement of the cause. This rival spirit threatened to greatly hinder the progress of truth. Paul had purposely presented the gospel to the Corinthians in its veriest simplicity. Disappointed with the result of his labors at Athens (Acts 17:16 - 18:1), where he had brought his learning and eloquence to bear upon his hearers, he determined to pursue an entirely different course at Corinth. (1 Cor 1:12) He presented there the plain, simple truth, unadorned with worldly wisdom, and studiously dwelt upon Christ, and his mission to the world. The eloquent discourses of Apollos, and his manifest learning, were contrasted by his hearers with the purposely simple and unadorned preaching of Paul.

Many declared themselves to be under the leadership of Apollos, while others preferred the labors of Paul. Satan came in to take advantage of these imaginary differences in the Corinthian church, tempting them to hold these Christian ministers in contrast. Some claimed Apollos as their leader, some Paul, and some Peter. Thus Paul, in his efforts to establish Christianity, met with conflicts and trials in the church as well as outside of it.

Factions also were beginning to rise through the influence of Judaizing teachers, who urged that the converts to Christianity should observe the ceremonial law in the matter of circumcision. They still maintained that the original Israel were the exalted and privileged children of Abraham, and were entitled to all the promises made to him. They sincerely thought that in taking this medium ground between Jew and Christian, they would succeed in removing the odium which attached to Christianity, and would gather in large numbers of the Jews.

They vindicated their position, which was in opposition to that of Paul, by showing that the course of the apostle, in receiving the Gentiles into the church without circumcision, prevented more Jews from accepting the faith than there were accessions from the Gentiles. Thus they excused their opposition to the results of the calm deliberations of God’s acknowledged servants.

They refused to admit that the work of Christ embraced the whole world. They claimed that he was the Saviour of the Hebrews alone; therefore they maintained that the Gentiles should receive circumcision before being admitted to the privileges of the church of Christ.

 

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Apollos at Corinth

After the decision of the council at Jerusalem concerning this question, many were still of this opinion, but did not then push their opposition any farther. The council had, on that occasion, decided that the converts from the Jewish church might observe the ordinances of the Mosaic law if they chose, while those ordinances should not be made obligatory upon converts from the Gentiles. The opposing class now took advantage of this, to urge a distinction between the observers of the ceremonial law and those who did not observe it, holding that the latter were farther from God than the former.

Paul’s indignation was stirred. His voice was raised in stern rebuke: “If ye be circumcised, Christ shall profit you nothing.” The party maintaining that Christianity was valueless without circumcision arrayed themselves against the apostle, and he had to meet them in every church which he founded or visited; in Jerusalem, Antioch, Galatia, Corinth, Ephesus, and Rome. God urged him out to the great work of preaching Christ, and him crucified; circumcision or uncircumcision was nothing. The Judaizing party looked upon Paul as an apostate, bent upon breaking down the partition wall which God had established between the Israelites and the world. They visited every church which he had organized, creating divisions. Holding that the end would justify the means, they circulated false charges against the apostle, and endeavored to bring him into disrepute. As Paul, in visiting the churches, followed after these zealous and unscrupulous opposers, he met many who viewed him with distrust, and some who even despised his labors.

These divisions in regard to the ceremonial law, and the relative merits of the different ministers teaching the doctrine of Christ, caused the apostle much anxiety and hard labor. In his Epistle to the Corinthians, he thus addresses them on the latter subject:—
“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?”

He also explains the reason of his manner of labor among them: “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”

He thus shows them that he could not, when with them, address them as those who had an experience in spiritual life and the mystery of godliness. However wise they might have been in the worldly knowledge, they were but babes in the knowledge of Christ; and it was his work to instruct them in the rudiments, the very alphabet, of Christian faith and doctrine. It was his part to sow the seed, which another must water. It was the business of those who followed him, to carry forward the work from the point where he had left it, and to give spiritual light and knowledge in due season, as the church were able to bear.

When he came to them, they had no experimental knowledge of the way of salvation, and he was obliged to present the truth in its simplest form. Their carnal minds could not discern the sacred revealings of God; they were strangers to the manifestations of the divine power. Paul had spoken to them as those who were ignorant of the operations of that power upon the heart. They were carnal-minded, and the apostle was aware that they could not comprehend the mysteries of salvation; for spiritual things must be spiritually discerned. He knew that many of his hearers were proud believers in human theories, and reasoners of false systems of theology, groping with blind eyes in the book of nature for a contradiction of the spiritual and immortal life revealed in the Book of God.

He knew that criticism would set about controverting the Christian interpretation of the revealed word, and skepticism would treat the gospel of Christ with scoffing and derision. It behooved him to introduce most carefully the great truths he wished to teach them. True Christianity is a religion of progress. It is ever giving light and blessing, and has in reserve still greater light and blessing to bestow on those who receive its truths. The illuminating influence of the gospel of Christ, and the sanctifying grace of God, can alone transform the carnal mind to be in harmony with spiritual things.

Paul did not venture to directly rebuke the licentious, and to show them how heinous was their sin in the sight of a holy God. His work was, as a wise instructor, to set before them the true object of life, impressing upon their minds the lessons of the divine Teacher, which were designed to bring them up from worldliness and sin to purity and immortal life. The spiritual senses must be matured by continual advancement in the knowledge of heavenly things. Thus the mind would learn to delight in them; and every precept of the word of God would shine forth as a priceless gem.

 

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Apollos at Corinth

The apostle had dwelt especially upon practical godliness, and the character of that holiness which must be gained in order to make sure of the kingdom of Heaven. He wished the light of the gospel of Christ to pierce the darkness of their minds, that they might discern how offensive their immoral practices were in the sight of God. Therefore the burden of Paul’s preaching among them had been Christ, and him crucified. He wished them to understand that the theme for their most earnest study, and greatest joy, should be the grand truth of salvation through repentance toward God, and faith in our Lord Jesus Christ.

The philosopher turns aside from the light of salvation, because it puts his proud theories to shame. The worldling refuses to receive it, because it would separate him from his earthly idols, and draw him to a holier life, for which he has no inclination. Paul saw that the character of Christ must be understood, before men could love him, and view the cross with the eye of faith. Here must begin that study which shall be the science and the song of the redeemed through all eternity. In the light of the cross alone can the true value of the human soul be estimated.

The refining influence of the grace of God changes the natural disposition of man. Heaven would not be desirable to the carnal-minded; their natural, unsanctified hearts would feel no attraction toward that pure and holy place; and if it were possible for them to enter, they would find nothing there congenial to them, in their sinful condition. The propensities which reign in the natural heart must be subdued by the grace of Christ, before fallen man can be elevated to harmonize with Heaven, and enjoy the society of the pure and holy angels. When man dies to sin, and is quickened to new life in Christ Jesus, divine love fills his heart; his understanding is sanctified; he drinks from an inexhaustible fountain of joy and knowledge; and the light of an eternal day shines upon his path, for he has the Light of life with him continually.

Paul sought to impress upon his Corinthian brethren the fact that he himself, and the ministers associated with him, were only men, commissioned of God to teach the truth; that they were individually engaged in the same work, which was given them by their Heavenly Father; and that they were all dependent upon him for the success which attended their labors. “For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase.”

The consciousness of being God’s servant should inspire the minister with energy and diligence perseveringly to discharge his duty, with an eye single to the glory of his Master. God has given to each of his messengers his distinctive work; and while there is a diversity of gifts, all are to blend harmoniously in carrying forward the great work of salvation. They are only instruments of divine grace and power.

Paul says: “So, then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one; and every man shall receive his own reward according to his own labor. For we are laborers together with God; ye are God’s husbandry, ye are God’s building.” The teacher of Christ’s truth must be near the cross himself, in order to bring sinners to it. His work should be to preach Christ, and studiously to avoid calling attention to himself, and thus encumbering the sacred truth, lest he hinder its saving power.

There can be no stronger evidence in churches that the truths of the Bible have not sanctified the receivers, than their attachment to some favorite minister, and their unwillingness to accept the labors of some other teacher, and to be profited by them. The Lord sends help to his church as they need, not as they choose; for short-sighted mortals cannot discern what is for their highest good. It is seldom that one minister has all the qualifications necessary to perfect any one church in all the requirements of Christianity; therefore God sends other ministers to follow him, one after another, each possessing some qualifications in which the others were deficient.

The church should gratefully accept these servants of Christ, even as they would accept the Master himself. They should seek to derive all the benefit possible from the instruction which ministers may give them from the word of God. But the ministers themselves are not to be idolized; there should be no religious pets and favorites among the people; it is the truths they bring which are to be accepted and appreciated in the meekness of humility.

In the apostles’ day, one party claimed to believe in Christ, yet refused to give due respect to his ambassadors. They claimed to follow no human teacher, but to be taught directly from Christ, without the aid of ministers of the gospel. They were independent in spirit, and unwilling to submit to the voice of the church. Another party claimed Paul as their leader, and drew comparisons between him and Peter, which were unfavorable to the latter. Another declared that Apollos far exceeded Paul in address, and power of oratory. Another claimed Peter as their leader, affirming that he had been most intimate with Christ when he was upon the earth, while Paul had been a persecutor of the believers. There was danger that this party spirit would ruin the Christian church.

Paul and Apollos were in perfect harmony. The latter was disappointed and grieved because of the dissension in the church; he took no advantage of the preference shown himself, nor did he encourage it, but hastily left the field of strife. When Paul afterward urged him to visit Corinth, he declined, and did not again labor there until long after, when the church had reached a better spiritual state.

 

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Paul at Ephesus
(Acts:19)


While Apollos was preaching at Corinth, Paul fulfilled his promise to return to Ephesus. He had made a brief visit to Jerusalem, and had spent some time at Antioch, the scene of his early labors. Thence he had traveled through Asia Minor, visiting the churches which he had himself established, and strengthening the faith of the disciples.

The city of Ephesus was the capital of the province of Asia, [As used in the New Testament, the word Asia does not apply to the continent of Asia, but to a Roman province which embraced the western part of Asia Minor, and of which Ephesus was the capital.] and the great commercial center of Asia Minor. Its harbor was crowded with shipping from all parts of the known world, and its streets thronged with the people of every country. It therefore presented, like Corinth, a favorable missionary field.

The Jews, now widely dispersed in all civilized lands, were generally expecting the speedy advent of the Messiah. In their visits to Jerusalem at the annual feasts, many had gone out to the banks of the Jordan to listen to the preaching of John the Baptist. From him they had heard the proclamation of Christ as the Promised One, and on their return home they had carried the tidings to all parts of the world. Thus had Providence prepared the way for the apostle’s labors.

On his arrival at Ephesus, Paul found twelve brethren, who, like Apollos, had been disciples of John the Baptist, and like him had gained an imperfect knowledge of the life and mission of Christ. They had not the ability of Apollos, but with the same sincerity and faith they were seeking to spread the light which they had received.

These disciples were ignorant of the mission of the Holy Spirit, that Jesus promised to his believing people, to be the life and power of the church. When asked by Paul if they had received the Holy Ghost, they answered, “We have not so much as heard whether there be any Holy Ghost.” Paul inquired, “Unto what then were ye baptized?” and they said, “Unto John’s baptism.” The apostle then proceeded to set before them the great truths which are the foundation of the Christian’s hope.

He told them of the life of Christ on earth, and of his cruel and shameful death. He told them how the Lord of life had broken the barriers of the tomb, and risen triumphant over death. He repeated the Saviour’s commission to his disciples: “All power is given unto me in Heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” He told them also of Christ’s promise to send the Comforter, through whose power mighty signs and wonders would be wrought, and described the glorious fulfillment of that promise on the day of Pentecost.

With deep interest, and grateful, wondering joy, the disciples listened to the words of Paul. By faith they grasped the atoning sacrifice of Christ, and acknowledged him as their Redeemer. They were then baptized “in the name of Jesus;” and as Paul laid his hands upon them, they received also the baptism of the Holy Spirit, by which they were enabled to speak the languages of other nations and to prophesy. Thus these men were qualified to act as missionaries in the important field of Ephesus and its vicinity, and also from this center to spread the gospel of Christ in Asia Minor.

It was by cherishing a humble and teachable spirit that these brethren gained their precious experience. Their example presents a lesson of great value to Christians of every age. There are many who make but little progress in the divine life, because they are too self-sufficient to occupy the position of learners. They are content to remain in ignorance of God’s word; they do not wish to change their faith or their practice, and hence make no effort to obtain greater light.

If the followers of Christ were but earnest seekers after divine wisdom, they would be led into rich fields of truth, as yet wholly unknown to them. Whoever will give himself to God as fully as did Moses, will be guided by the divine hand as verily as was the great leader of Israel. He may be lowly and apparently ungifted; yet if with a loving, trusting heart he obeys every intimation of God’s will, his powers will be purified, ennobled, energized; his capabilities increased. As he treasures the lessons of divine wisdom, a sacred commission is intrusted to him; he is enabled to make his life an honor to God and a blessing to the world. “The entrance of Thy words giveth light; it giveth understanding unto the simple.”

A mere intellectual knowledge of religious truth is not enough. There are today many as ignorant as those men of Ephesus of the Holy Spirit’s work upon the heart. Yet no truth is more clearly taught in the word of God. Prophets and apostles have dwelt upon this theme. Christ himself calls our attention to the growth of the vegetable world to illustrate the agency of his Spirit in sustaining religious life.

The juices of the vine, ascending from the root, are diffused to the branches sustaining growth, and producing blossoms and fruit. So the life-giving power of the Holy Spirit, proceeding from Christ, and imparted to every disciple, pervades the soul, renews the motives and affections, and even the most secret thoughts, and brings forth the precious fruit of holy deeds. The life attests the union with the true and living Vine.

 

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Paul at Ephesus
(Acts:19)

The Author of this spiritual life is unseen, and the precise method by which it is imparted and sustained is beyond the power of human philosophy to explain. It is the mystery of godliness. Yet the operations of the Spirit are always in harmony with the written word. As in the natural, so in the spiritual world. Human life is preserved, moment by moment, by divine power; yet it is not sustained by a direct miracle, but through the use of blessings placed within our reach. So the life of the Christian is sustained by the use of those means which Providence has supplied. He must eat of the bread of life, and drink of the waters of salvation. He must watch, he must pray, he must work, in all things giving heed to the instructions of the word of God, if he would “grow up to the full measure of the stature of a man in Christ Jesus.”

There is still another lesson for us in the experience of those Jewish converts. When they received baptism at the hand of John, they were holding serious errors. But with clearer light they gladly accepted Christ as their Redeemer; and with this advance step came a change in their obligations. As they received a purer faith, there was a corresponding change in their life and character. In token of this change, and as an acknowledgment of their faith in Christ, they were rebaptized, in the name of Jesus.

Many a sincere follower of Christ has had a similar experience. A clearer understanding of God’s will, places man in a new relation to him. New duties are revealed. Much which before appeared innocent, or even praiseworthy, is now seen to be sinful. The apostle Paul states that though he had, as he supposed, rendered obedience to the law of God, yet when the commandment was urged upon his conscience by the Holy Spirit, “sin revived, and I died.” He saw himself a sinner, and conscience concurred with the sentence of the law.

There are many at the present day who have unwittingly violated one of the precepts of God’s law. When the understanding is enlightened, and the claims of the fourth commandment are urged upon the conscience, they see themselves sinners in the sight of God. “Sin is the transgression of the law,” and “he that shall offend in one point is guilty of all.”

The honest seeker after truth will not plead ignorance of the law as an excuse for transgression. Light was within his reach. God’s word is plain, and Christ has bidden him search the Scriptures. He reveres God’s law as holy, just, and good, and he repents of his transgression. By faith he pleads the atoning blood of Christ, and grasps the promise of pardon. His former baptism does not satisfy him now. He has seen himself a sinner, condemned by the law of God. He has experienced anew a death to sin, and he desires again to be buried with Christ by baptism, that he may rise to walk in newness of life. Such a course is in harmony with the example of Paul in baptizing the Jewish converts. That incident was recorded by the Holy Spirit as an instructive lesson for the church.

As was his custom, Paul had begun his work at Ephesus by teaching in the synagogue of the Jews. He continued to labor there for three months, “disputing and persuading the things concerning the kingdom of God.” He at first met with a favorable reception; but as in other fields of labor, he was soon violently opposed by the unbelieving Jews. As they persisted in their rejection of the gospel, the apostle ceased preaching in the synagogue.

The Spirit of God had wrought with and through Paul in his labors for his countrymen. Sufficient evidence had been presented to convince all who honestly desired to know the truth. But many permitted themselves to be controlled by prejudice and unbelief, and refused to yield to the most conclusive evidence. Fearing that the faith of the believers would be endangered by continued association with these opposers of the truth, Paul separated the disciples as a distinct body, and himself continued his public instructions in the school of one Tyrannus, a teacher of some note.

Paul saw that “a great door and effectual” was open before him, though there were “many adversaries.” Ephesus was not only the most magnificent, but the most corrupt, of the cities of Asia. Superstition and sensual pleasure held sway over her teeming population. Under the shadow of her idol temples, criminals of every grade found shelter, and the most degrading vices flourished.

The city was famed for the worship of the goddess Diana and the practice of magic. Here was the great temple of Diana, which was regarded by the ancients as one of the wonders of the world. Its vast extent and surpassing magnificence made it the pride, not only of the city, but of the nation. Kings and princes had enriched it by their donations. The Ephesians vied with one another in adding to its splendor, and it was made the treasure-house for a large share of the wealth of Western Asia.

The idol enshrined in this sumptuous edifice was a rude, uncouth image, declared by tradition to have fallen from the sky. Upon it were inscribed mystic characters and symbols, which were believed to possess great power. When pronounced, they were said to accomplish wonders. When written, they were treasured as a potent charm to guard their possessor from robbers, from disease, and even from death. Numerous and costly books were written by the Ephesians to explain the meaning and use of these symbols.

 

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Paul at Ephesus
(Acts:19)

As Paul was brought in direct contact with the idolatrous inhabitants of Ephesus, the power of God was strikingly displayed through him. The apostles were not always able to work miracles at will. The Lord granted his servants this special power as the progress of his cause or the honor of his name required. Like Moses and Aaron at the court of Pharaoh, the apostle had now to maintain the truth against the lying wonders of the magicians; hence the miracles he wrought were of a different character from those which he had heretofore performed. As the hem of Christ’s garment had communicated healing power to her who sought relief by the touch of faith, so on this occasion, garments were made the means of cure to all that believed; “diseases departed from them, and evil spirits went out of them.” Yet these miracles gave no encouragement to blind superstition. When Jesus felt the touch of the suffering woman, he exclaimed, “Virtue is gone out of me.” So the scripture declares that the Lord wrought miracles by the hand of Paul, and that the name of the Lord Jesus was magnified, and not the name of Paul.

The manifestations of supernatural power which accompanied the apostle’s work, were calculated to make a deep impression upon a people given to sorcery, and priding themselves upon their intercourse with invisible beings. The miracles of Paul were far more potent than had ever before been witnessed in Ephesus, and were of such a character that they could not be imitated by the skill of the juggler or the enchantments of the sorcerer. Thus the Lord exalted his servant, even in the estimation of the idolaters themselves, immeasurably above the most favored and powerful of the magicians.

But He to whom all the spirits of evil were subject, and who had given his servants authority over them, was about to bring still greater shame and defeat upon those who despised and profaned his holy name. Sorcery had been prohibited in the Mosaic law, on pain of death, yet from time to time it had been secretly practiced by apostate Jews. At the time of Paul’s visit to Ephesus, there were in the city certain Jewish exorcists, who, seeing the wonders wrought by him, claimed to possess equal power. Believing that the name of Jesus acted as a charm, they determined to cast out evil spirits by the same means which the apostle had employed.

(Acts 19:13 - 22)
An attempt was made by seven brothers, the sons of one Sceva, a Jewish priest. Finding a man possessed with a demon, they addressed him, “We adjure thee by Jesus, whom Paul preacheth.” But the evil spirit answered with scorn, “Jesus I know, and Paul I know; but who are ye?” and the one possessed sprang on them with frantic violence, and beat and bruised them, so that they fled out of the house, naked and wounded.

The discomfiture and humiliation of those who had profaned the name of Jesus, soon became known throughout Ephesus, by Jews and Gentiles. Unmistakable proof had been given of the sacredness of that name, and the peril which they incurred who should invoke it while they had no faith in Christ’s divine mission. Terror seized the minds of many, and the work of the gospel was regarded by all with awe and reverence.

Facts which had previously been concealed were now brought to light. In accepting Christianity, some of the brethren had not fully renounced their heathen superstitions. The practice of magic was still to some extent continued among them. Convinced of their error by the events which had recently occurred, they came and made a full confession to Paul, and publicly acknowledged their secret arts to be deceptive and Satanic. Many sorcerers also abjured the practice of magic, and received Christ as their Saviour. They brought together the costly books containing the mysterious “Ephesian letters,” and the secrets of their art, and burned them in the presence of all the people. When the books had been consumed, they proceeded to reckon up the value of the sacrifice. It was estimated at fifty thousand pieces of silver, equal to about ten thousand dollars.

The influence of these events was more widespread than even Paul then realized. The manifestation of the power of Christ was a grand victory for Christianity in the very stronghold of superstition. From Ephesus the news was widely circulated, and a strong impetus was given to the cause of Christ. These scenes in the ministry of Paul lived in the memory of men, and were the means of converting many to the gospel, long after the apostle himself had finished his course.

 

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Paul at Ephesus
(Acts:19)

When the Ephesian converts burned their books on magic, they showed that the things in which they had once most delighted were now the most abhorred. It was by and through magic that they had especially offended God and imperiled their souls, and it was against magic that they showed such indignation. Here was given the best evidence of true conversion.

Those treatises on divination contained rules and forms of communication with evil spirits. They were the regulations of the worship of Satan,—directions for soliciting his help and obtaining information from him. By retaining these books, the disciples would have exposed themselves to temptation; by selling them they would have placed temptation in the way of others. They had renounced the kingdom of darkness, and they did not hesitate at any sacrifice to destroy its power. Thus the truth triumphed over men’s prejudices, their favorite pursuits, and their love of money.

It is fondly supposed that heathen superstitions have disappeared before the civilization of the nineteenth century. But the word of God and the stern testimony of facts declare that sorcery is practiced in this Christian age and Christian nation as verily as by the old-time magicians. The ancient system of magic is, in reality, the same as that which is now known as modern Spiritualism. Satan is finding access to thousands of minds by presenting himself under the guise of departed friends. The Scriptures of truth declare that “the dead know not anything.” Their thoughts, their love, their hatred, have perished. The dead do not hold communion with the living. But true to his early cunning, when in the form of a serpent he deceived the mother of our race, Satan employs this device to gain control of the minds of men.

The heathen oracles have their counterpart in the spiritualistic mediums, the clairvoyants, and fortune-tellers of today. The mystic voices that spoke at Endor and Ephesus, are still by their lying words misleading the children of men. The mysteries of heathen worship are replaced by the secret associations and seances, the obscurities and wonders, of the sorcerers of our time. Their disclosures are eagerly received by thousands who refuse to accept light from God’s word or from his Spirit. While they speak with scorn of the magicians of old, the great deceiver laughs in triumph as they yield to his arts in a different form.

His agents still claim to cure disease. They profess to employ electricity, magnetism, or the so-called “sympathetic remedies;” but in truth the magnetic power of which they boast is directly attributable to the sorcery of Satan. By this means he casts his spell over the bodies and souls of men.

The sick, the bereaved, the curious, are communicating with evil spirits. All who venture here are on dangerous ground. The word of truth declares how God regards them. In ancient times he pronounced judgments upon one who sent for counsel to a heathen oracle: “Is it not because there is not a God in Israel that thou sendest to inquire of Baal-zebub, the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.”

The visible and the invisible world are in close contact. Could the veil be lifted, we would see evil angels employing all their arts to deceive and destroy. Wherever an influence is exerted to cause men to forget God, there Satan is exercising his bewitching power. All who venture into scenes of dissipation or irreligious pleasure, or seek the society of the sensualist, the skeptic, or the blasphemer, by personal intercourse or through the medium of the press, are tampering with sorcery. Ere they are aware, the mind is bewildered and the soul polluted. The apostle’s admonition to the Ephesian church should be heeded by the people of God today: “Have no fellowship with the unfruitful works of darkness, but rather reprove them.”

 

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Trials and Victories of Paul
(Acts 19: 8 - 41)

For upwards of three years, Ephesus was the center of Paul’s work. A flourishing church was raised up here, and from this city the gospel spread throughout the province of Asia, among both Jews and Gentiles.

The apostle had for some time contemplated another missionary journey. He desired again to visit the churches in Macedonia and Achaia, and after spending some time at Corinth, to go to Jerusalem, after which he hoped to preach the gospel at Rome. In pursuance of his plan, he sent Timothy and Erastus before him into Macedonia; but feeling that the cause in Ephesus still demanded his presence, he decided to remain till after Pentecost. An event soon occurred, however, which hastened his departure.

The month of May was specially devoted to the worship of the goddess of Ephesus. The universal honor in which this deity was held, the magnificence of her temple and her worship, attracted an immense concourse of people from all parts of the province of Asia. Throughout the entire month the festivities were conducted with the utmost pomp and splendor. The gods were represented by persons chosen for the purpose, who were regarded as objects of worship, and were honored by processions, sacrifices, and libations. Musical contests, the feats of athletes, and the fierce combats of men and beasts, drew admiring crowds to the vast theaters. The officers chosen to conduct this grand celebration were the men of highest distinction in the chief cities of Asia. They were also persons of vast wealth, for in return for the honor of their position, they were expected to defray the entire expense of the occasion. The whole city was a scene of brilliant display and wild revelry. Imposing processions swept to the grand temple. The air rung with sounds of joy. The people gave themselves up to feasting, drunkenness, and the vilest debauchery.

This gala season was a trying occasion to the disciples who had newly come to the faith. The company of believers who met in the school of Tyrannus were an inharmonious note in the festive chorus. Ridicule, reproach, and insult were freely heaped upon them. By the labors of Paul at Ephesus, the heathen worship had received a telling blow. There was a perceptible falling-off in attendance at the national festival, and in the enthusiasm of the worshipers. The influence of his teachings extended far beyond the actual converts to the faith. Many who had not openly accepted the new doctrines, became so far enlightened as to lose all confidence in heathen gods. The presence of Paul in the city called special attention to this fact, and curses loud and deep were uttered against him.

Another cause of dissatisfaction existed. It had long been customary among heathen nations to make use of small images or shrines to represent their favorite objects of worship. Portable statues were modeled after the great image of Diana, and were widely circulated in the countries along the shores of the Mediterranean. Models of the temple which enshrined the idol were also eagerly sought. Both were regarded as objects of worship, and were carried at the head of processions, and on journeys and military expeditions. An extensive and profitable business had grown up at Ephesus from the manufacture and sale of these shrines and images.

Those who were interested in this branch of industry found their gains diminishing. All united in attributing the unwelcome change to Paul’s labors. Demetrius, a manufacturer of silver shrines, called together the workmen of his craft, and by a violent appeal endeavored to stir up their indignation against Paul. He represented that their traffic was endangered, and pointed out the great loss which they would sustain if the apostle were allowed to turn the people away from their ancient worship. He then appealed to their ruling superstition, saying: “Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods which are made with hands; so that not only this our craft is in danger to be set at naught, but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.” This speech acted as fire to the stubble. The excited passions of the people were roused, and burst forth in the cry, “Great is Diana of the Ephesians!”

A report of the speech of Demetrius was rapidly circulated. The uproar was terrific. The whole city seemed in commotion. An immense crowd soon collected, and a rush was made to the workshop of Aquila, in the Jewish quarters, with the object of securing Paul. In their insane rage they were ready to tear him in pieces. But the apostle was not to be found. His brethren, receiving an intimation of the danger, had hurried him from the place. Angels of God were sent to guard the faithful apostle. His time to die a martyr’s death had not yet come.

Failing to find the object of their wrath, the mob seized two of his companions, Gaius and Aristarchus, and with them hurried on to the theater. Paul’s place of concealment was not far distant, and he soon learned of the peril of his beloved brethren. His courage was in keeping with the occasion. He was ever ready to press to the front in the battle for his Master. Forgetful of his own safety, he desired to go at once to the theater, to address the rioters. But his friends refused to permit him thus to sacrifice himself. Gaius and Aristarchus were not the prey that the people sought; no serious harm to them was apprehended. But should the apostle’s pale, care-worn face be seen, it would arouse at once the worst passions of the mob, and there would not be the least human possibility of saving his life.

Paul was still eager to defend the truth before the multitude; but he was at last deterred by a message of warning from the theater. Several of the most honorable and influential among the magistrates sent him an earnest request not to venture into a situation of so great peril. This proof of the regard in which Paul was held by the leading men of Asia was no mean tribute to the sterling integrity of his character.

The tumult at the theater was continually increasing. “Some cried one thing, and some another; and the more part knew not wherefore they had come together.” From the fact that Paul and some of his companions were of Hebrew extraction, the Jews felt that odium was cast upon them, and that their own safety might be endangered. Wishing it to be understood that they had no sympathy with the Christians, they thrust forward one of their own number to set the matter before the people. The speaker chosen was Alexander, one of the craftsmen, a coppersmith, to whom Paul afterward referred as having done him much evil. Alexander was a man of considerable ability, and he bent all his energies to direct the wrath of the people exclusively against Paul and his companions. But the crowd were in no mood to make nice distinctions.

Seeing that Alexander was a Jew, they thrust him aside, the uproar continually increasing as all with one voice cried out, “Great is Diana of the Ephesians!” This cry continued for two hours.

 

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Trials and Victories of Paul

At last there came a momentary silence, from sheer exhaustion. Then the recorder of the city arrested the attention of the crowd, and by virtue of his office obtained a hearing. By his prudence and good judgment he soon succeeded in quieting the excitement.

He met the people on their own ground, and showed that there was no cause for the present tumult. He appealed to their reason to decide whether the strangers who had come among them could change the opinions of the whole world regarding their ruling goddess. Said he: “Ye men of Ephesus, what man is there that knoweth not how that the city of Ephesus is a worshiper of the great goddess Diana, and of the image which fell down from Jupiter? Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.” He bade them consider that Paul and his companions had not profaned the temple of Diana, nor outraged the feelings of any by reviling the goddess.

He then skillfully turned the subject, and reproved the course of Demetrius: “Wherefore if Demetrius and the craftsmen which are with him have a matter against any man, the law is open, and there are deputies; let them implead one another. But if ye inquire anything concerning other matters, it shall be determined in a lawful assembly.” He closed by warning them that such an uproar, raised without apparent cause, might subject the city of Ephesus to the censure of the Romans, thus causing a restriction of her present liberty, and intimating that there must not be a repetition of the scene. Having by this speech completely tranquilized the disturbed elements, the recorder dismissed the assembly.

The words of Demetrius reveal the real cause of the tumult at Ephesus, and also the cause of much of the persecution which followed the apostles in their work of promulgating the truth. “This, our craft, is in danger.” With Demetrius and his fellows, the profitable business of image-making was endangered by the teaching and spread of the gospel. The income of pagan priests and artisans was at stake; and for this reason they instituted the most bitter opposition to the apostle, and refused to receive or investigate the new religion, which would have made them wise unto salvation.

Paul’s labors in Ephesus were at length concluded. He felt that the excitement which prevailed was unfavorable to the preaching of the gospel. His heart was filled with gratitude to God that his life had been preserved, and that Christianity had not been brought into disrepute by the tumult at Ephesus. The decision of the recorder and of others holding honorable offices in the city, had set Paul before the people as one innocent of any unlawful act. This was another triumph of Christianity over error and superstition. God had raised up a great magistrate to vindicate his apostle, and hold the tumultuous mob in check.

Paul parted from his children in the faith with an affectionate farewell. He set out on his journey to Macedonia, designing on the way thither to visit Troas. He was accompanied by Tychicus and Trophimus, both Ephesians, who remained his faithful companions and fellow-laborers to the close of his life.

Paul’s ministry in Ephesus had been a season of incessant labor, of many trials, and deep anguish. He taught the people in public and from house to house, instructing and warning them with many tears. He was continually opposed by the unbelieving Jews, who lost no opportunity to stir up the popular feeling against him. Again and again he was attacked by the mob, and subjected to insult and abuse. By every means which they could employ, the enemies of truth sought to destroy the effects of his labor for the salvation of men.

And while thus battling against opposition, and with untiring zeal pushing forward the gospel work and guarding the interests of a church yet young in the faith, Paul was bearing upon his soul the burden of all the churches. Nor was he released even from the tax of physical labor. Here, as at Corinth, he worked with his own hands to supply his necessities. In weariness and painfulness from unceasing toil and constant danger, enfeebled by disease, and at times depressed in spirits, he steadfastly pursued his work.

The news which he received, of apostasy in churches of his own planting, caused him deep anguish. He greatly feared that his efforts in their behalf would prove to have been in vain. Many a sleepless night was spent in prayer and earnest thought, as he learned of the new and varied methods employed to counteract his work. As he had opportunity, he wrote to the churches, giving reproof, counsel, admonition, and encouragement, as their state demanded. In his epistles the apostle does not dwell on his own trials, yet there are occasional glimpses of his labors and sufferings in the cause of Christ. Stripes and imprisonment, cold and hunger and thirst, perils by land and sea, in the city and in the wilderness, from his own countrymen, from the heathen, and from false brethren,—all these he endured for the truth’s sake. He was defamed, reviled, “made the offscouring of all things,” “perplexed, persecuted, troubled on every side,” “in jeopardy every hour,” “alway delivered unto death for Jesus’ sake.”

Amid the constant storm of opposition, the clamor of enemies, and the desertion of friends, the intrepid apostle at times almost lost heart. But he looked back to Calvary, and with new ardor pressed on to spread the knowledge of the Crucified. He was but treading the blood-stained path which Christ had trodden before him. He sought no discharge from the warfare till he should lay off his armor at the feet of his Redeemer.

 

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Trials and Victories of Paul

Eighteen centuries have passed since the apostle rested from his labors; yet the history of his toils and sacrifices for Christ’s sake are among the most precious treasures of the church. That history was recorded by the Holy Spirit, that the followers of Christ in every age might thereby be incited to greater zeal and faithfulness in the cause of their Master.

How does this hero of faith tower above the self-indulgent, ease-loving men who are today crowding the ranks of the ministry. When subjected to the ordinary difficulties and trials of life, many feel that their lot is hard. But what have they done or suffered for the cause of Christ? How does their record appear when compared with that of this great apostle? What burden of soul have they felt for the salvation of sinners? They know little of self-denial or sacrifice. They are indebted to the grace of Christ for all the excellences of character which they possess, for every blessing which they enjoy. All that they are, and all that they have, is the purchase of the blood of Christ. As the servants of Christ encounter opposition and persecution, they should not permit their faith to grow dim or their courage to fail. With Christ as a helper, they can resist every foe, and overcome every difficulty. The same obligation rests upon them which impelled the apostle to his unwearied labors. Only those who emulate his fidelity, will share with him the crown of life.