Church History: Date: A.D. 53–57
The first and most genuine notion we have of God is, that he had his being of himself, and depends upon none; but that all things have their being from him, and their dependence on him: and then it must follow that those are not gods which are the creatures of men's fancy and the work of men's hands. Yet this must be looked upon as a heretical and atheistical notion. Paul was looked upon as a criminal for maintaining it. They could not advocate anything against this doctrine itself, but the consequence of it hurt their trade. It was taught not only here at Ephesus, the chief city, but almost throughout all of Asia. It was taught among the country people, who were their best customers, and whom they thought they were surest of. Paul persuaded and turned away many people from the worship of Diana. There was now a reduced demand for the silver shrines and reduced rates offered for them. He reminds them of the danger which their trade was in of going to decay. Whatever touches this touches them in a sensible tender part: "If this doctrine gains credit, we are all finished, and may even go out of business; our craft will become useless and called a superstition, and a cheat upon the world. Everybody will run it down. We shall become not only beggars, but malefactors." They had numbers on their side; All of Asia and the world worshipped it; and therefore it must be the right way of worship. Let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, therefore the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority, (Revelation 13:2-3).
The charge was managed by a craftsman of a trade of which the product might be lost. It was framed to incense the common people, and it had the desired effect; for on this occasion they showed a great displeasure toward the gospel and the preachers of it. They were full of wrath, full of fury and indignation, so the word signifies. The craftsmen went stark mad when they were told that their trade and their idol were both in danger. They displayed a great jealousy for the honor of their goddess: They cried out, "Great is Diana of the Ephesians; and we are resolved to stand by her, and live and die in the defense of her. Are there any that expose her to contempt, or threaten her destruction? Let us alone to deal with them. Make Paul prove that those are not gods which we made with our own hands. We will stand up for our gods and goddesses. Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers." Thus all the people walked in the name of his own god, and all thought well of their own. We should do as well as the servants of the true God, who can say, This God is our God forever and ever. The whole city was full of confusion. This was the common and natural effect of intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion; and men run together, not only not knowing one another's minds, but not knowing their own.
Friday, April 29, 2011
Thursday, April 28, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 2
Church History: Date: A.D. 53–57
The complaint was made by Demetrius, a silversmith, who was a principle in the trade and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other areas of the trade or not, we are not told; but the most advantageous branch of his trade was making silver shrines for Diana. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the Catholics do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. The people he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of a similar occupation (a company of mechanics, who had no sense of anything but their worldly interest), and these he endeavored to incite against Paul. He wanted those who would be concerned as little by reason and as much by fury as he could possibly get.
He has a full list of complaints and represents them very well. He stands up for the principle that the art and mystery of making silver shrines for the worshippers of Diana was necessary and should be supported and continued: "You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not allow this craft to become obsolete." It is natural for men to protect, whether right or wrong, their livelihood; and many have, for this reason alone, turned against the gospel of Christ, because it calls men away from those crafts which are unlawful, regardless how much wealth is to be obtained by them. He claimed that Paul had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted that gods are not made with hands. Could any truth be more plain and self-evident than this, or any reasoning more convincing than that of the prophets, The workman made it, therefore it is not God?
The complaint was made by Demetrius, a silversmith, who was a principle in the trade and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other areas of the trade or not, we are not told; but the most advantageous branch of his trade was making silver shrines for Diana. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the Catholics do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. The people he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of a similar occupation (a company of mechanics, who had no sense of anything but their worldly interest), and these he endeavored to incite against Paul. He wanted those who would be concerned as little by reason and as much by fury as he could possibly get.
He has a full list of complaints and represents them very well. He stands up for the principle that the art and mystery of making silver shrines for the worshippers of Diana was necessary and should be supported and continued: "You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not allow this craft to become obsolete." It is natural for men to protect, whether right or wrong, their livelihood; and many have, for this reason alone, turned against the gospel of Christ, because it calls men away from those crafts which are unlawful, regardless how much wealth is to be obtained by them. He claimed that Paul had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted that gods are not made with hands. Could any truth be more plain and self-evident than this, or any reasoning more convincing than that of the prophets, The workman made it, therefore it is not God?
Wednesday, April 27, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 1
Church History: Date: A.D. 53–57
23About that time there arose a great disturbance about the Way. 24A silversmith named Demetrius, who made silver shrines of Artemis, brought in no little business for the craftsmen. 25He called them together, along with the workmen in related trades, and said: "Men, you know we receive a good income from this business. 26And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that man-made gods are no gods at all. 27There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Diana will be discredited, and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty." 28When they heard this, they were furious and began shouting: "Great is Diana of the Ephesians!" 29Soon the whole city was in an uproar. The people seized Gaius and Aristarchus, Paul's traveling companions from Macedonia, and rushed as one man into the theater. 30Paul wanted to appear before the crowd, but the disciples would not let him. 31Even some of the officials of the province, friends of Paul, sent him a message begging him not to venture into the theater. 32The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there. 33The Jews pushed Alexander to the front, and some of the crowd shouted instructions to him. He motioned for silence in order to make a defense before the people. 34But when they realized he was a Jew, they all shouted in unison for about two hours: "Great is Diana of the Ephesians!" 35The city clerk quieted the crowd and said: "Men of Ephesus, doesn't all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven? 36Therefore, since these facts are undeniable, you ought to be quiet and not do anything rash. 37You have brought these men here, though they have neither robbed temples nor blasphemed our goddess. 38If, then, Demetrius and his fellow craftsmen have a grievance against anybody, the courts are open and there are proconsuls. They can press charges. 39If there is anything further you want to bring up, it must be settled in a legal assembly. 40As it is, we are in danger of being charged with rioting because of today's events. In that case we would not be able to account for this commotion, since there is no reason for it." 41After he had said this, he dismissed the assembly.
Some historians say that the famous impostor Apollonius Tyanæus, who set himself up as a rival with Christ, and identified himself, as Simon Magus, was at Ephesus about the same time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that Luke did not think it was worth taking notice of. The disturbance he gives an account of was of another nature: A major complaint was made against Paul and the other preachers of the gospel for drawing people away from the worship of Diana, and in doing so they were spoiling the trade of the silversmiths that worked for Diana's temple.
23About that time there arose a great disturbance about the Way. 24A silversmith named Demetrius, who made silver shrines of Artemis, brought in no little business for the craftsmen. 25He called them together, along with the workmen in related trades, and said: "Men, you know we receive a good income from this business. 26And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that man-made gods are no gods at all. 27There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Diana will be discredited, and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty." 28When they heard this, they were furious and began shouting: "Great is Diana of the Ephesians!" 29Soon the whole city was in an uproar. The people seized Gaius and Aristarchus, Paul's traveling companions from Macedonia, and rushed as one man into the theater. 30Paul wanted to appear before the crowd, but the disciples would not let him. 31Even some of the officials of the province, friends of Paul, sent him a message begging him not to venture into the theater. 32The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there. 33The Jews pushed Alexander to the front, and some of the crowd shouted instructions to him. He motioned for silence in order to make a defense before the people. 34But when they realized he was a Jew, they all shouted in unison for about two hours: "Great is Diana of the Ephesians!" 35The city clerk quieted the crowd and said: "Men of Ephesus, doesn't all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven? 36Therefore, since these facts are undeniable, you ought to be quiet and not do anything rash. 37You have brought these men here, though they have neither robbed temples nor blasphemed our goddess. 38If, then, Demetrius and his fellow craftsmen have a grievance against anybody, the courts are open and there are proconsuls. They can press charges. 39If there is anything further you want to bring up, it must be settled in a legal assembly. 40As it is, we are in danger of being charged with rioting because of today's events. In that case we would not be able to account for this commotion, since there is no reason for it." 41After he had said this, he dismissed the assembly.
Some historians say that the famous impostor Apollonius Tyanæus, who set himself up as a rival with Christ, and identified himself, as Simon Magus, was at Ephesus about the same time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that Luke did not think it was worth taking notice of. The disturbance he gives an account of was of another nature: A major complaint was made against Paul and the other preachers of the gospel for drawing people away from the worship of Diana, and in doing so they were spoiling the trade of the silversmiths that worked for Diana's temple.
Tuesday, April 26, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 12
Church History: Date: A.D. 53–57
It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. To see it grow extensively, by the addition of many to the church. When still more and more are transformed by the gospel, and brought into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily. To see it prevail extensively, by the advancement in knowledge and grace of those that are added to the church; when strong corruptions are mortified, vicious habits changed, evil customs of long standing broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily; and Christ in it goes on conquering and to conquer.
Paul followed up on his plans of going to other places. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent more than two years at Ephesus, he planned a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces. There he had planted churches, and now was concerned about them and wanted to visit them. Whether it was by his own intentions or by the direction of the Holy Spirit who was guiding all his motions, and by whom he was being led, he was going to go and see how the work of God went on in those places. His intent was to rectify what was amiss and encourage what was good. After he was finished there he planned to go to Jerusalem, to visit the brethren there. He wanted to give an account to them of the prospering of the Gospel in Asia. After that he intended to go to Rome, to go and see Rome; not as if he desired only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome. His real intention for going there was to see the Christians there, and to be of service to them. (Romans 1:11). The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, (Acts 18:2). He sent Timothy and Erastus into Macedonia, to tell them he was coming, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, planning to follow it himself, as appears (1Corinthians 4:17, 19), I have sent to you Timothy; but I will come to you myself shortly, if it is the Lord’s will. For the present, he stayed in Asia, in the country about Ephesus, founding churches.
He was seconded in his purpose, and obliged to pursue it by the troubles he met with at Ephesus. It was strange that he had been quiet there so long; yet it seems as though he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (1Corinthians 15:32), which seems mean that he was forced to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, (2Corinthians 1:8-9).
It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. To see it grow extensively, by the addition of many to the church. When still more and more are transformed by the gospel, and brought into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily. To see it prevail extensively, by the advancement in knowledge and grace of those that are added to the church; when strong corruptions are mortified, vicious habits changed, evil customs of long standing broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily; and Christ in it goes on conquering and to conquer.
Paul followed up on his plans of going to other places. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent more than two years at Ephesus, he planned a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces. There he had planted churches, and now was concerned about them and wanted to visit them. Whether it was by his own intentions or by the direction of the Holy Spirit who was guiding all his motions, and by whom he was being led, he was going to go and see how the work of God went on in those places. His intent was to rectify what was amiss and encourage what was good. After he was finished there he planned to go to Jerusalem, to visit the brethren there. He wanted to give an account to them of the prospering of the Gospel in Asia. After that he intended to go to Rome, to go and see Rome; not as if he desired only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome. His real intention for going there was to see the Christians there, and to be of service to them. (Romans 1:11). The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, (Acts 18:2). He sent Timothy and Erastus into Macedonia, to tell them he was coming, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, planning to follow it himself, as appears (1Corinthians 4:17, 19), I have sent to you Timothy; but I will come to you myself shortly, if it is the Lord’s will. For the present, he stayed in Asia, in the country about Ephesus, founding churches.
He was seconded in his purpose, and obliged to pursue it by the troubles he met with at Ephesus. It was strange that he had been quiet there so long; yet it seems as though he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (1Corinthians 15:32), which seems mean that he was forced to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, (2Corinthians 1:8-9).
Monday, April 25, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 11
Church History: Date: A.D. 53–57
The general notice that was taken of this, and the good impression it made upon many was known to all the Jews and Greeks also dwelling at Ephesus. It was the common talk of the town; and the effect of it was that men were terrified: fear fell on them all. In this instance they saw the malice of the devil that they served, and the power of Christ whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with pagan superstitions. They saw that God was glorified; the name of the Lord Jesus, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name.
Those that had been guilty of wicked practices confessed them. Many that had believed and were baptized, but had not at that time been so particular about the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ that they came to Paul, or some of the other ministers that were with him, and confessed what evil lives they had led, and what a great deal of secret wickedness their own consciences charged them with, which the world knew not of. This is called secret frauds and secret filthiness. They showed their deeds, took shame upon themselves and gave glory to God and warning to others. These confessions were not extorted from them, but were voluntary, for the ease of their consciences, upon which the late miracles had struck a terror. Where there is true contrition for sin there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it.
Those that had been reading wicked books burned them. These were books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which in these days and times are to be added inappropriate plays, romance novels, pornography, and unchaste and immodest poems. Those, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burned them before all men. Ephesus was notorious for the use of these curious arts. People furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honor of Christ and his gospel to have such a noble testimony born against those curious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burned their books.
They showed a contempt for the wealth of this world; for the price of the books was added up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them a lot; yet, being the devil's books, though they had been so foolish as to buy them, they did not think this would justify them in being so wicked as to sell them again. They publicly testified of their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These converts joined together in making this bonfire, and made it before all men. They might have burned the books privately, everyone in his own house, but they chose to do it together, by consent, and to do it at the high cross (as we say), that Christ and his grace in them might be the more magnified, and all about them the more edified.
The general notice that was taken of this, and the good impression it made upon many was known to all the Jews and Greeks also dwelling at Ephesus. It was the common talk of the town; and the effect of it was that men were terrified: fear fell on them all. In this instance they saw the malice of the devil that they served, and the power of Christ whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with pagan superstitions. They saw that God was glorified; the name of the Lord Jesus, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name.
Those that had been guilty of wicked practices confessed them. Many that had believed and were baptized, but had not at that time been so particular about the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ that they came to Paul, or some of the other ministers that were with him, and confessed what evil lives they had led, and what a great deal of secret wickedness their own consciences charged them with, which the world knew not of. This is called secret frauds and secret filthiness. They showed their deeds, took shame upon themselves and gave glory to God and warning to others. These confessions were not extorted from them, but were voluntary, for the ease of their consciences, upon which the late miracles had struck a terror. Where there is true contrition for sin there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it.
Those that had been reading wicked books burned them. These were books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which in these days and times are to be added inappropriate plays, romance novels, pornography, and unchaste and immodest poems. Those, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burned them before all men. Ephesus was notorious for the use of these curious arts. People furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honor of Christ and his gospel to have such a noble testimony born against those curious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burned their books.
They showed a contempt for the wealth of this world; for the price of the books was added up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them a lot; yet, being the devil's books, though they had been so foolish as to buy them, they did not think this would justify them in being so wicked as to sell them again. They publicly testified of their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These converts joined together in making this bonfire, and made it before all men. They might have burned the books privately, everyone in his own house, but they chose to do it together, by consent, and to do it at the high cross (as we say), that Christ and his grace in them might be the more magnified, and all about them the more edified.
Friday, April 22, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 10
Church History: Date: A.D. 53–57
A particular account of some at Ephesus that led this course of life and came here in their travels were seven sons of one Sceva, a Jew, and chief of the priests. The profaneness they were guilty of: They took it upon themselves to call out evil spirits in the name of the Lord Jesus. They didn’t do it as one who had a respect for Christ and a confidence in his name. We read of some who cast out devils in Christ's name and yet did not follow with his disciples (Luke 9:49), whom Christ would not have to be discouraged. These were people who were willing to try all methods to carry on their wicked trade. If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, it would not be a confirmation of his doctrine to those that did. It would be all the same whether they believed it or not. If they should not yield to it, they would say the name of Christ was not so powerful as the other names they used, to which the devils had often by collusion yielded to. They said, We command you by Jesus whom Paul preaches; not, "whom we believe in, or depend upon, or have any authority from," but whom Paul preaches; as if they had said, "We will try and see what that name will do." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they do not understand, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews.
There was great confusion put into in their impious operations. Let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? The evil spirit gave them a sharp reply: "Jesus I know, and Paul I know; but who are you? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils; but what power have you to command us in his name, or who gave you any such power? What have you to do to declare the power of Jesus or to take his covenant and commands into your mouths, seeing you hate his instructions?" (Psalms 50:16-17). This was extorted out of the mouth of the evil spirit by the power of God, to gain honor to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend to have a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter is looked into, it is a mere worldly secular interest that is to be supported. It is an enmity to true religion: Jesus we know, and Paul we know; but who are you? The man in whom the evil spirit was gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prevailed against them, and was every way too hard for them; so that they fled out of the house, not only naked, but wounded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his temptations will overcome them with his terrors; and their appealing to him in Christ's name to let them alone will be no security for them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us.
A particular account of some at Ephesus that led this course of life and came here in their travels were seven sons of one Sceva, a Jew, and chief of the priests. The profaneness they were guilty of: They took it upon themselves to call out evil spirits in the name of the Lord Jesus. They didn’t do it as one who had a respect for Christ and a confidence in his name. We read of some who cast out devils in Christ's name and yet did not follow with his disciples (Luke 9:49), whom Christ would not have to be discouraged. These were people who were willing to try all methods to carry on their wicked trade. If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, it would not be a confirmation of his doctrine to those that did. It would be all the same whether they believed it or not. If they should not yield to it, they would say the name of Christ was not so powerful as the other names they used, to which the devils had often by collusion yielded to. They said, We command you by Jesus whom Paul preaches; not, "whom we believe in, or depend upon, or have any authority from," but whom Paul preaches; as if they had said, "We will try and see what that name will do." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they do not understand, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews.
There was great confusion put into in their impious operations. Let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? The evil spirit gave them a sharp reply: "Jesus I know, and Paul I know; but who are you? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils; but what power have you to command us in his name, or who gave you any such power? What have you to do to declare the power of Jesus or to take his covenant and commands into your mouths, seeing you hate his instructions?" (Psalms 50:16-17). This was extorted out of the mouth of the evil spirit by the power of God, to gain honor to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend to have a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter is looked into, it is a mere worldly secular interest that is to be supported. It is an enmity to true religion: Jesus we know, and Paul we know; but who are you? The man in whom the evil spirit was gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prevailed against them, and was every way too hard for them; so that they fled out of the house, not only naked, but wounded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his temptations will overcome them with his terrors; and their appealing to him in Christ's name to let them alone will be no security for them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us.
Thursday, April 21, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 9
Church History: Date: A.D. 53–57
The preachers of the gospel were sent out to carry on a war against Satan, and therein Christ went forth conquering and to conquer. The casting of evil spirits out of those that were possessed was one instance of Christ's victory over Satan; but, to show in how many ways Christ triumphed over that great enemy, we have two remarkable instances of the conquest of Satan, not only in those that were violently possessed by him, but in those that were voluntarily devoted to him. Here is the confusion of some of Satan's servants, some vagabond Jews that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dearly for their presumption.
The general character of those who were guilty of this presumption were Jews, vagabond Jews. They were of the Jewish nation and religion, but went about from town to town to get money by conjuring. They strolled about to tell people their fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation on these magic arts, wickedly attributed the invention of them to Solomon. So Josephus (Antiquities 8. 45-46) says that Solomon composed charms by which diseases were cured, and devils driven out so as never to return; and that these operations continued common place among the Jews to his time. And Christ seems to refer to this (Matthew 12:27), By whom do your children cast them out?
The preachers of the gospel were sent out to carry on a war against Satan, and therein Christ went forth conquering and to conquer. The casting of evil spirits out of those that were possessed was one instance of Christ's victory over Satan; but, to show in how many ways Christ triumphed over that great enemy, we have two remarkable instances of the conquest of Satan, not only in those that were violently possessed by him, but in those that were voluntarily devoted to him. Here is the confusion of some of Satan's servants, some vagabond Jews that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dearly for their presumption.
The general character of those who were guilty of this presumption were Jews, vagabond Jews. They were of the Jewish nation and religion, but went about from town to town to get money by conjuring. They strolled about to tell people their fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation on these magic arts, wickedly attributed the invention of them to Solomon. So Josephus (Antiquities 8. 45-46) says that Solomon composed charms by which diseases were cured, and devils driven out so as never to return; and that these operations continued common place among the Jews to his time. And Christ seems to refer to this (Matthew 12:27), By whom do your children cast them out?
Wednesday, April 20, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 8
Church History: Date: A.D. 53–57
He continued his labors for two years, read his lectures and preached daily. These two years commence from the end of the three months which he spent in the synagogue (Acts 19:8); after they were ended, he continued for some time in the countryside, preaching; therefore he might justly consider it all together three years, as he does, (Act 20:31). The gospel spread far and near. All those that dwelt in Asia heard the word of the Lord Jesus; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city. Asia the Less it was called. It was during this time that the churches; Pergamum, Philadelphia, Sardis, and Smyrna were established. These are four of the seven churches that John wrote to during the Apocalypse. (see Revelation chapters 1 thru 3)
People came to Ephesus from all parts of the country. They came for law, traffic, religion, and education, which gave Paul the opportunity to send the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. It is probable that Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now those that sat in darkness saw a great light.
God confirmed Paul's doctrine by miracles, which awakened people's enquiries about it, fixed their affection to it, and engaged their belief of it. I wonder why we have not read of any miracle performed by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (2Corinthians 12:12) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been performed by the hands of any other of the apostles.
He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul's handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them on Paul's body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall you do. We read of one that was cured by the touch of Christ's garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness (Matthew 10:1), and accordingly we find here that those to whom Paul sent relief had it in both those cases: for the diseases departed from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, and the healing of spiritual disease, and freeing the souls of men from the power and dominion of Satan.
He continued his labors for two years, read his lectures and preached daily. These two years commence from the end of the three months which he spent in the synagogue (Acts 19:8); after they were ended, he continued for some time in the countryside, preaching; therefore he might justly consider it all together three years, as he does, (Act 20:31). The gospel spread far and near. All those that dwelt in Asia heard the word of the Lord Jesus; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city. Asia the Less it was called. It was during this time that the churches; Pergamum, Philadelphia, Sardis, and Smyrna were established. These are four of the seven churches that John wrote to during the Apocalypse. (see Revelation chapters 1 thru 3)
People came to Ephesus from all parts of the country. They came for law, traffic, religion, and education, which gave Paul the opportunity to send the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. It is probable that Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now those that sat in darkness saw a great light.
God confirmed Paul's doctrine by miracles, which awakened people's enquiries about it, fixed their affection to it, and engaged their belief of it. I wonder why we have not read of any miracle performed by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (2Corinthians 12:12) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been performed by the hands of any other of the apostles.
He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul's handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them on Paul's body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall you do. We read of one that was cured by the touch of Christ's garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness (Matthew 10:1), and accordingly we find here that those to whom Paul sent relief had it in both those cases: for the diseases departed from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, and the healing of spiritual disease, and freeing the souls of men from the power and dominion of Satan.
Tuesday, April 19, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 7
Church History: Date: A.D. 53–57
When Paul left the synagogue he set up a meeting place of his own, he preached daily in the school of one Tyrannus. He left the synagogue of the Jews so that he might have more freedom in his work; still he proclaimed Christ and Christianity, and was ready to answer all opponents, and he had by this separation a double advantage. His opportunities were more frequent. In the synagogue he could only preach on their Sabbath day (Acts 13:42), but now he preached daily. He set up a lecture every day, and thus made better use of his time: those whose business would not permit them to come one day might come another day; and those who watched daily at these gates of wisdom, and waited daily at the posts of her doors were welcomed. The doors were now open to everyone. To the synagogue of the Jews no one could come except Jews or proselytes; Gentiles were excluded; but, when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry. Thus, as he describes this gate of opportunity at Ephesus (1Corinthians 16:8-9), a wide door and an effectual was opened to him, though there were many adversaries. Some think that this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities besides their synagogue; they called it Bethmidrash, the house of enquiry, or of repetition; and they went to that on the Sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, (Acts 18:7). But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place belonging to a principal man or governor of the city; some convenient place it was, which Paul and the disciples had the use of, either for love or money.
When Paul left the synagogue he set up a meeting place of his own, he preached daily in the school of one Tyrannus. He left the synagogue of the Jews so that he might have more freedom in his work; still he proclaimed Christ and Christianity, and was ready to answer all opponents, and he had by this separation a double advantage. His opportunities were more frequent. In the synagogue he could only preach on their Sabbath day (Acts 13:42), but now he preached daily. He set up a lecture every day, and thus made better use of his time: those whose business would not permit them to come one day might come another day; and those who watched daily at these gates of wisdom, and waited daily at the posts of her doors were welcomed. The doors were now open to everyone. To the synagogue of the Jews no one could come except Jews or proselytes; Gentiles were excluded; but, when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry. Thus, as he describes this gate of opportunity at Ephesus (1Corinthians 16:8-9), a wide door and an effectual was opened to him, though there were many adversaries. Some think that this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities besides their synagogue; they called it Bethmidrash, the house of enquiry, or of repetition; and they went to that on the Sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, (Acts 18:7). But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place belonging to a principal man or governor of the city; some convenient place it was, which Paul and the disciples had the use of, either for love or money.
Monday, April 18, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 6
Church History: Date: A.D. 53–57
He preached to them for the space of three months, which was a reasonable amount of time to allow them to consider it. There were some that were persuaded to believe in Christ, but many continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they asked him to stay among them (Acts18:20); but now that he settled among them, and his word came more closely to their consciences, they soon became weary of him. They had an invincible aversion to the gospel of Christ themselves: they were hardened, and did not believed; they were resolved to unbelief, though the truth shone in their faces with a convincing light and evidence. Therefore they believed not, because they were hardened. They did their utmost to raise and maintain in others an aversion to the gospel. They not only entered not into the kingdom of God themselves, but neither did they allow those that were entering to go in. They spoke evil of it before the multitude, to prejudice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satan’s, adversaries and devils, false accusers.
When Paul had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safely, or rather because he could not comfortably and successfully, continue in conversation with them. Though their worship was such that he could join in, and they had not silenced him, nor forbidden him to preach among them, yet they drove him from them by their railing at those things which he spoke concerning the kingdom of God. They hated to be reformed, hated to be instructed, and therefore he departed from them. When Paul departed from the Jews he took the disciples with him, and separated them, to save them from that adverse generation (according to the charge Peter gave to his new converts, Acts 2:40); lest they should be infected with the poisonous tongues of those blasphemers, he separated those who believed, to be the foundation of a Christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and might, upon their believing, be added to them.
He preached to them for the space of three months, which was a reasonable amount of time to allow them to consider it. There were some that were persuaded to believe in Christ, but many continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they asked him to stay among them (Acts18:20); but now that he settled among them, and his word came more closely to their consciences, they soon became weary of him. They had an invincible aversion to the gospel of Christ themselves: they were hardened, and did not believed; they were resolved to unbelief, though the truth shone in their faces with a convincing light and evidence. Therefore they believed not, because they were hardened. They did their utmost to raise and maintain in others an aversion to the gospel. They not only entered not into the kingdom of God themselves, but neither did they allow those that were entering to go in. They spoke evil of it before the multitude, to prejudice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satan’s, adversaries and devils, false accusers.
When Paul had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safely, or rather because he could not comfortably and successfully, continue in conversation with them. Though their worship was such that he could join in, and they had not silenced him, nor forbidden him to preach among them, yet they drove him from them by their railing at those things which he spoke concerning the kingdom of God. They hated to be reformed, hated to be instructed, and therefore he departed from them. When Paul departed from the Jews he took the disciples with him, and separated them, to save them from that adverse generation (according to the charge Peter gave to his new converts, Acts 2:40); lest they should be infected with the poisonous tongues of those blasphemers, he separated those who believed, to be the foundation of a Christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and might, upon their believing, be added to them.
Friday, April 15, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 5
Church History: Date: A.D. 53–57
Paul came to Ephesus to do as much good as he possibly can. He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheep of the house of Israel, who were now scattered upon the mountains. He preached to them: in their synagogue as Christ used to do. He went and joined them in their synagogue-worship, to remove their prejudices against him, and to integrate himself with them. If there was any hope of winning them for Christ, he would have to bear his testimony in public worship on their Sabbath days. In places where there were no Christian assemblies yet formed, he frequented the Jewish assemblies. Paul went into the synagogue, because there he had them together, and had them it might be hoped, in a good frame of mind.
He preached to them the things concerning the kingdom of God among men, the great things which concerned God's dominion over all men and favor to them, and men's subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up. He showed how the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down. He told how the renewing of those obligations and the restoration of man to that interest, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the things concerning the kingdom of the Messiah, which the Jews had expectations of, and it’s promises. He opened the scriptures which spoke concerning this, gave them the right idea of this kingdom, and showed them their mistakes concerning it.
He preached argumentatively: he disputed; gave reasons, scripture-reasons, for what he preached, and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached dialogue-wise; he put questions to them and received their answers, gave them an opportunity to ask questions and he answered them. He preached affectionately: he persuaded; he used not only logical arguments, to reinforce what he said, but rhetorical motives, to impress what he said upon their minds, showing them that the things he preached concerning the kingdom of God were things concerning themselves and therefore ought to concern themselves about, (2Corinthians 5:11),
Paul came to Ephesus to do as much good as he possibly can. He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheep of the house of Israel, who were now scattered upon the mountains. He preached to them: in their synagogue as Christ used to do. He went and joined them in their synagogue-worship, to remove their prejudices against him, and to integrate himself with them. If there was any hope of winning them for Christ, he would have to bear his testimony in public worship on their Sabbath days. In places where there were no Christian assemblies yet formed, he frequented the Jewish assemblies. Paul went into the synagogue, because there he had them together, and had them it might be hoped, in a good frame of mind.
He preached to them the things concerning the kingdom of God among men, the great things which concerned God's dominion over all men and favor to them, and men's subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up. He showed how the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down. He told how the renewing of those obligations and the restoration of man to that interest, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the things concerning the kingdom of the Messiah, which the Jews had expectations of, and it’s promises. He opened the scriptures which spoke concerning this, gave them the right idea of this kingdom, and showed them their mistakes concerning it.
He preached argumentatively: he disputed; gave reasons, scripture-reasons, for what he preached, and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached dialogue-wise; he put questions to them and received their answers, gave them an opportunity to ask questions and he answered them. He preached affectionately: he persuaded; he used not only logical arguments, to reinforce what he said, but rhetorical motives, to impress what he said upon their minds, showing them that the things he preached concerning the kingdom of God were things concerning themselves and therefore ought to concern themselves about, (2Corinthians 5:11),
Thursday, April 14, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 4
Church History: Date: A.D. 53–57
Paul explains to them the true intent and meaning of John's baptism, as principally referring to Jesus Christ, and so rectifies the mistake of those who had baptized them into the baptism of John, and had not directed them to look any further, but to rest in that. Those that have been left in ignorance, or led into error, by any misinformation in their education, should not be despised or rejected by those who are more knowledgeable and orthodox, but should be compassionately instructed, and better taught, as these disciples were by Paul. He told them that John's baptism was a very good thing, as far as it went: John verily baptized with the baptism of repentance. By this baptism he required people to be sorry for their sins, and to confess them and turn from them; and to bring any to this is a great point gained. He shows them that John's baptism had a further reference, and he never designed that those he baptized should rest there, but told them that they should believe on him who should come after him, that is, on Christ Jesus. They learned that his baptism of repentance was designed only to prepare the way of the Lord, and to dispose them to receive and entertain Christ, whom Paul left them with big expectations of; Behold the Lamb of God. "John was a great and good man; but he was only the harbinger, Christ is the Prince. His baptism was the porch which you were to pass through, not the house you were to rest in; and therefore it was all wrong for you to be baptized into the baptism of John."
When they were thus shown the error they were led into, they thankfully accepted the discovery, and were baptized in the name of the Lord Jesus. As for Apollos, of whom it was said (Acts 18:25) that he knew the baptism of John, that he rightly understood the meaning of it when he was baptized with it, though that was all he knew. Yet, when he understood the way of God more perfectly, he was not baptized again, any more than Christ's first disciples that had been baptized with John's baptism and knew it referred to the Messiah at the door (and, with an eye to this, submitted to it), were baptized again. But to these disciples, who received it only with an eye to John and looked no further, as if he were their savior, it was such a fundamental error as was as fatal to it as it would have been for any to be baptized in the name of Paul (1Corinthians 1:13); and therefore, when they came to understand things better, they desired to be baptized in the name of the Lord Jesus, and were so: not by Paul himself, as we have reason to think, but by some of those who attended him. It does not therefore follow here that there was not an agreement between John's baptism and Christ's, or that they were not for substance the same; much less does it follow that those who have been once baptized in the name of the Father, Son, and Holy Spirit (which is the appointed form of Christ's baptism), may be again baptized in the same name; for those that were baptized in the name of the Lord Jesus had never been so baptized before.
Paul solemnly prayed to God to give them those gifts, signified by his laying his hands on them, which was a gesture used in blessing by the patriarchs, especially in conveying the great trust of the promise, as (Genesis 48:14). The Spirit being the great promise of the New Testament, the apostles conveyed it by the imposition of hands: "The Lord bless thee with that blessing, that blessing of blessings," (Isaiah 44:3). God granted the thing he prayed for: The Holy Spirit came upon them in a surprising overpowering manner, and they spoke with tongues and prophesied, as the apostles did and the first Gentile converts, (Acts 10:44). This was intended to introduce the gospel at Ephesus, and to awaken in the minds of men an expectation of some great things from it; and some think that it was further designed to qualify these twelve men for the work of the ministry, and that these twelve were the elders of Ephesus, to whom Paul committed the care and government of that church. They had the Spirit of prophesy, that they might understand the mysteries of the kingdom of God themselves, and the gift of tongues, that they might preach to every nation and language.
Paul explains to them the true intent and meaning of John's baptism, as principally referring to Jesus Christ, and so rectifies the mistake of those who had baptized them into the baptism of John, and had not directed them to look any further, but to rest in that. Those that have been left in ignorance, or led into error, by any misinformation in their education, should not be despised or rejected by those who are more knowledgeable and orthodox, but should be compassionately instructed, and better taught, as these disciples were by Paul. He told them that John's baptism was a very good thing, as far as it went: John verily baptized with the baptism of repentance. By this baptism he required people to be sorry for their sins, and to confess them and turn from them; and to bring any to this is a great point gained. He shows them that John's baptism had a further reference, and he never designed that those he baptized should rest there, but told them that they should believe on him who should come after him, that is, on Christ Jesus. They learned that his baptism of repentance was designed only to prepare the way of the Lord, and to dispose them to receive and entertain Christ, whom Paul left them with big expectations of; Behold the Lamb of God. "John was a great and good man; but he was only the harbinger, Christ is the Prince. His baptism was the porch which you were to pass through, not the house you were to rest in; and therefore it was all wrong for you to be baptized into the baptism of John."
When they were thus shown the error they were led into, they thankfully accepted the discovery, and were baptized in the name of the Lord Jesus. As for Apollos, of whom it was said (Acts 18:25) that he knew the baptism of John, that he rightly understood the meaning of it when he was baptized with it, though that was all he knew. Yet, when he understood the way of God more perfectly, he was not baptized again, any more than Christ's first disciples that had been baptized with John's baptism and knew it referred to the Messiah at the door (and, with an eye to this, submitted to it), were baptized again. But to these disciples, who received it only with an eye to John and looked no further, as if he were their savior, it was such a fundamental error as was as fatal to it as it would have been for any to be baptized in the name of Paul (1Corinthians 1:13); and therefore, when they came to understand things better, they desired to be baptized in the name of the Lord Jesus, and were so: not by Paul himself, as we have reason to think, but by some of those who attended him. It does not therefore follow here that there was not an agreement between John's baptism and Christ's, or that they were not for substance the same; much less does it follow that those who have been once baptized in the name of the Father, Son, and Holy Spirit (which is the appointed form of Christ's baptism), may be again baptized in the same name; for those that were baptized in the name of the Lord Jesus had never been so baptized before.
Paul solemnly prayed to God to give them those gifts, signified by his laying his hands on them, which was a gesture used in blessing by the patriarchs, especially in conveying the great trust of the promise, as (Genesis 48:14). The Spirit being the great promise of the New Testament, the apostles conveyed it by the imposition of hands: "The Lord bless thee with that blessing, that blessing of blessings," (Isaiah 44:3). God granted the thing he prayed for: The Holy Spirit came upon them in a surprising overpowering manner, and they spoke with tongues and prophesied, as the apostles did and the first Gentile converts, (Acts 10:44). This was intended to introduce the gospel at Ephesus, and to awaken in the minds of men an expectation of some great things from it; and some think that it was further designed to qualify these twelve men for the work of the ministry, and that these twelve were the elders of Ephesus, to whom Paul committed the care and government of that church. They had the Spirit of prophesy, that they might understand the mysteries of the kingdom of God themselves, and the gift of tongues, that they might preach to every nation and language.
Wednesday, April 13, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 3
Church History: Date: A.D. 53–57
Paul inquired how they came to be baptized, if they knew nothing of the Holy Spirit; for, if they were baptized by any of Christ's ministers, they were instructed concerning the Holy Spirit, and were baptized in his name. "Know you not that Jesus being glorified; consequently the Holy Spirit is given? Unto what then were you baptized? This is strange and unaccountable. What! baptized, and yet know nothing of the Holy Spirit? Surely your baptism was a nullified, if you know nothing of the Holy Spirit; for it is the receiving of the Holy Spirit that is signified and sealed by that washing of regeneration. Ignorance of the Holy Spirit is as inconsistent with a sincere profession of Christianity as ignorance of Christ is." Applying it to ourselves, it intimates that those are baptized to no purpose, and have received the grace of God therein in vain, that do not receive and submit to the Holy Spirit. It is also an inquiry we should often make, not only to whose honor we were born, but into whose service we were baptized, that we may study to answer the ends both of our birth and of our baptism. Let us often consider unto what we were baptized, that we may live up to our baptism.
They said that they were baptized unto John's baptism. that is, as I take it, they were baptized in the name of John, not by John himself (he was far enough from any such thought), but by some weak, well-meaning disciple of his, that ignorantly kept up his name as the head of a party, retaining the spirit and notion of those disciples of his that were jealous of the growth of Christ's interest, and complained to him of it, (John 3:26). Some of these people found themselves edified by John's baptism of repentance for the remission of sins, not thinking that the kingdom of heaven, which he spoke of as at hand, was so very near as it proved. They ran away with that notion, rested in what they had, and thought they could not do better than to persuade others to do so too; and so, ignorantly, in a blind zeal for John's doctrine, they baptized here and there one in John's name, or, as it is here expressed, unto John's baptism, looking no further themselves, nor directing those that they baptized any further.
Paul inquired how they came to be baptized, if they knew nothing of the Holy Spirit; for, if they were baptized by any of Christ's ministers, they were instructed concerning the Holy Spirit, and were baptized in his name. "Know you not that Jesus being glorified; consequently the Holy Spirit is given? Unto what then were you baptized? This is strange and unaccountable. What! baptized, and yet know nothing of the Holy Spirit? Surely your baptism was a nullified, if you know nothing of the Holy Spirit; for it is the receiving of the Holy Spirit that is signified and sealed by that washing of regeneration. Ignorance of the Holy Spirit is as inconsistent with a sincere profession of Christianity as ignorance of Christ is." Applying it to ourselves, it intimates that those are baptized to no purpose, and have received the grace of God therein in vain, that do not receive and submit to the Holy Spirit. It is also an inquiry we should often make, not only to whose honor we were born, but into whose service we were baptized, that we may study to answer the ends both of our birth and of our baptism. Let us often consider unto what we were baptized, that we may live up to our baptism.
They said that they were baptized unto John's baptism. that is, as I take it, they were baptized in the name of John, not by John himself (he was far enough from any such thought), but by some weak, well-meaning disciple of his, that ignorantly kept up his name as the head of a party, retaining the spirit and notion of those disciples of his that were jealous of the growth of Christ's interest, and complained to him of it, (John 3:26). Some of these people found themselves edified by John's baptism of repentance for the remission of sins, not thinking that the kingdom of heaven, which he spoke of as at hand, was so very near as it proved. They ran away with that notion, rested in what they had, and thought they could not do better than to persuade others to do so too; and so, ignorantly, in a blind zeal for John's doctrine, they baptized here and there one in John's name, or, as it is here expressed, unto John's baptism, looking no further themselves, nor directing those that they baptized any further.
Tuesday, April 12, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 2
Church History: Date: A.D. 53–57
Paul was told, probably by Aquila and Priscilla, that they were believers, that they did accept Christ, and had given up their names to him. They did believe in the Son of God; but Paul enquires whether they had received the Holy Spirit, whether they believed in the spirit. He wanted to know if they understood who operates on the minds of men, for conviction, conversion, and comfort. He asked whether they had been acquainted with, and had accepted this revelation. This was not all; extraordinary gifts of the Holy Spirit were conferred upon the apostles and other disciples presently after Christ's ascension, which was frequently repeated upon occasion; had they participated in these gifts? "Have you received the Holy Spirit since you believed? Have you had that seal of the truth of Christ's doctrine in yourselves?"
We are not to expect any such extraordinary gifts as they had then. The canon of the New Testament being long since completed and ratified, we depend upon that as the most sure word of prophecy. There are graces of the Spirit given to all believers, which are as earnests to them, (2Corinthians 1:22; 5:5; Ephesians 1:13-14). Now it concerns us all who profess the Christian faith seriously to enquire whether we have received the Holy Spirit or not. The Holy Spirit is promised to all believers, to all petitioners (Luke 11:13); but many are deceived in this matter, thinking they have received the Holy Spirit when really they have not. As there are pretenders to the gifts of the Holy Spirit, so there are to his graces and comforts; we should therefore strictly examine ourselves, Have we received the Holy Spirit since we believed? The tree will be known by its fruits. Do we bring forth the fruits of the Spirit? Are we led by the Spirit? Do we walk in the Spirit? Are we under the government of the Spirit?
They confessed their ignorance in this matter: "Whether there is a Holy Spirit is more than we know. That there is a promise of the Holy Spirit we know from the scriptures of the Old Testament, and that this promise will be fulfilled in its season we don’t doubt; but we have not been informed in this matter and we have not heard whether the Holy Spirit has been given as a spirit of prophecy." They knew (as Dr. Lightfoot observes) that, according to the tradition of their nation, after the death of Ezra, Haggai, Zechariah, and Malachi, the Holy Spirit departed from Israel, and went up; and they professed that they had never heard of his return. They spoke as if they expected it, and wondered why they did not hear of it, and were ready to welcome it. The gospel light, like that of the morning, shone more and more, gradually; not only clearer and clearer, in the discovery of truths not before heard of, but further and further, in the discovery of them to persons that had not before heard of them.
Paul was told, probably by Aquila and Priscilla, that they were believers, that they did accept Christ, and had given up their names to him. They did believe in the Son of God; but Paul enquires whether they had received the Holy Spirit, whether they believed in the spirit. He wanted to know if they understood who operates on the minds of men, for conviction, conversion, and comfort. He asked whether they had been acquainted with, and had accepted this revelation. This was not all; extraordinary gifts of the Holy Spirit were conferred upon the apostles and other disciples presently after Christ's ascension, which was frequently repeated upon occasion; had they participated in these gifts? "Have you received the Holy Spirit since you believed? Have you had that seal of the truth of Christ's doctrine in yourselves?"
We are not to expect any such extraordinary gifts as they had then. The canon of the New Testament being long since completed and ratified, we depend upon that as the most sure word of prophecy. There are graces of the Spirit given to all believers, which are as earnests to them, (2Corinthians 1:22; 5:5; Ephesians 1:13-14). Now it concerns us all who profess the Christian faith seriously to enquire whether we have received the Holy Spirit or not. The Holy Spirit is promised to all believers, to all petitioners (Luke 11:13); but many are deceived in this matter, thinking they have received the Holy Spirit when really they have not. As there are pretenders to the gifts of the Holy Spirit, so there are to his graces and comforts; we should therefore strictly examine ourselves, Have we received the Holy Spirit since we believed? The tree will be known by its fruits. Do we bring forth the fruits of the Spirit? Are we led by the Spirit? Do we walk in the Spirit? Are we under the government of the Spirit?
They confessed their ignorance in this matter: "Whether there is a Holy Spirit is more than we know. That there is a promise of the Holy Spirit we know from the scriptures of the Old Testament, and that this promise will be fulfilled in its season we don’t doubt; but we have not been informed in this matter and we have not heard whether the Holy Spirit has been given as a spirit of prophecy." They knew (as Dr. Lightfoot observes) that, according to the tradition of their nation, after the death of Ezra, Haggai, Zechariah, and Malachi, the Holy Spirit departed from Israel, and went up; and they professed that they had never heard of his return. They spoke as if they expected it, and wondered why they did not hear of it, and were ready to welcome it. The gospel light, like that of the morning, shone more and more, gradually; not only clearer and clearer, in the discovery of truths not before heard of, but further and further, in the discovery of them to persons that had not before heard of them.
Monday, April 11, 2011
Paul In Ephesus; Acts 19:1 – 22
Church History: Date: A.D. 53–57
1While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples 2and asked them, "Did you receive the Holy Spirit when you believed?" They answered, "No, we have not even heard that there is a Holy Spirit." 3 So Paul asked, "Then what baptism did you receive?""John's baptism," they replied. 4Paul said, "John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus." 5On hearing this, they were baptized into the name of the Lord Jesus. 6When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. 7There were about twelve men in all. 8Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God. 9But some of them became obstinate; they refused to believe and publicly maligned the Way. So Paul left them. He took the disciples with him and had discussions daily in the lecture hall of Tyrannus. 10This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord. 11God did extraordinary miracles through Paul, 12so that even handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were cured and the evil spirits left them. 13Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, "In the name of Jesus, whom Paul preaches, I command you to come out." 14Seven sons of Sceva, a Jewish chief priest, were doing this. 15One day the evil spirit answered them, "Jesus I know, and I know about Paul, but who are you?" 16 Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding. 17When this became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honor. 18Many of those who believed now came and openly confessed their evil deeds. 19A number who had practiced sorcery brought their scrolls together and burned them publicly. When they calculated the value of the scrolls, the total came to fifty thousand drachmas. 20In this way the word of the Lord spread widely and grew in power. 21After all this had happened, Paul decided to go to Jerusalem, passing through Macedonia and Achaia. "After I have been there," he said, "I must visit Rome also." 22He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed in the province of Asia a little longer.
Ephesus was a city of great note in Asia, famous for a temple built there to Diana, which was one of the wonders of the world. Paul came here to preach the gospel while Apollos was at Corinth; while he was watering there, Paul was planting here, and was not upset that Apollos was following in his footsteps and was building upon his foundation, but rejoiced in it, and went on in the new work that was cut out for him at Ephesus with cheerfulness and satisfaction, because he knew that such an able minister of the New Testament as Apollos was now at Corinth, carrying on the good work there. Though there were those that made him the head of a party against Paul (1Corinthians 1:12), yet Paul had no jealousy of him, nor any way disliked the affection the people had for him. Paul having gone through the country of Galatia and Phrygia, having passed through the upper coasts, Pontus and Bithynia, that lay north, at length came to Ephesus, where he had left Aquila and Priscilla, and there is where he found them. When he first arrived he met with some disciples who professed faith in Christ as the true Messiah, but were as yet not instructed in the Gospel of Jesus Christ, but were under his usher John the Baptist. They were in number about twelve. They had a similar understanding to that which Apollos had when he came to Ephesus (for he knew only the baptism of John. They had not had the opportunity of being acquainted with Aquila and Priscilla, or had not been in Ephesus as long or were not as willing to receive instruction as Apollos was, otherwise they might have had the way of God explained to them more perfectly, as Apollos had.
1While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples 2and asked them, "Did you receive the Holy Spirit when you believed?" They answered, "No, we have not even heard that there is a Holy Spirit." 3 So Paul asked, "Then what baptism did you receive?""John's baptism," they replied. 4Paul said, "John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus." 5On hearing this, they were baptized into the name of the Lord Jesus. 6When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. 7There were about twelve men in all. 8Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God. 9But some of them became obstinate; they refused to believe and publicly maligned the Way. So Paul left them. He took the disciples with him and had discussions daily in the lecture hall of Tyrannus. 10This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord. 11God did extraordinary miracles through Paul, 12so that even handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were cured and the evil spirits left them. 13Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, "In the name of Jesus, whom Paul preaches, I command you to come out." 14Seven sons of Sceva, a Jewish chief priest, were doing this. 15One day the evil spirit answered them, "Jesus I know, and I know about Paul, but who are you?" 16 Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding. 17When this became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honor. 18Many of those who believed now came and openly confessed their evil deeds. 19A number who had practiced sorcery brought their scrolls together and burned them publicly. When they calculated the value of the scrolls, the total came to fifty thousand drachmas. 20In this way the word of the Lord spread widely and grew in power. 21After all this had happened, Paul decided to go to Jerusalem, passing through Macedonia and Achaia. "After I have been there," he said, "I must visit Rome also." 22He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed in the province of Asia a little longer.
Ephesus was a city of great note in Asia, famous for a temple built there to Diana, which was one of the wonders of the world. Paul came here to preach the gospel while Apollos was at Corinth; while he was watering there, Paul was planting here, and was not upset that Apollos was following in his footsteps and was building upon his foundation, but rejoiced in it, and went on in the new work that was cut out for him at Ephesus with cheerfulness and satisfaction, because he knew that such an able minister of the New Testament as Apollos was now at Corinth, carrying on the good work there. Though there were those that made him the head of a party against Paul (1Corinthians 1:12), yet Paul had no jealousy of him, nor any way disliked the affection the people had for him. Paul having gone through the country of Galatia and Phrygia, having passed through the upper coasts, Pontus and Bithynia, that lay north, at length came to Ephesus, where he had left Aquila and Priscilla, and there is where he found them. When he first arrived he met with some disciples who professed faith in Christ as the true Messiah, but were as yet not instructed in the Gospel of Jesus Christ, but were under his usher John the Baptist. They were in number about twelve. They had a similar understanding to that which Apollos had when he came to Ephesus (for he knew only the baptism of John. They had not had the opportunity of being acquainted with Aquila and Priscilla, or had not been in Ephesus as long or were not as willing to receive instruction as Apollos was, otherwise they might have had the way of God explained to them more perfectly, as Apollos had.
Friday, April 8, 2011
Paul Begins His Third Missionary Journey; Acts 18:23 – 28 Part 3
Church History: Date: A.D. 53–57
He made good use of his gifts in public. He came, probably, recommended to the synagogue of the Jews as a good man qualified to be a teacher there, according to the light he had, and the measure of the gift given to him. He was willing to be employed (Acts 18:25): Being fervent in the Spirit, he spoke and taught diligently the things of the Lord. Though he didn’t have the miraculous gifts of the Holy Spirit, he made use of the gifts he did have.
If Paul or some other apostle or evangelist had been at Ephesus, he would have instructed him; but, for lack of better help, Aquila and Priscilla (who were tent-makers) explained to him the way of God more perfectly. Aquila and Priscilla heard him preach in the synagogue. Though in knowledge he was much inferior to them, yet, having excellent gifts for public service, they encouraged his ministry. Finding him defective in his knowledge of Christianity, they took him in, and explained to him the way of God and the way of salvation by Jesus Christ.
Paul had made plans to go into Achaia and particularly at Corinth, the county-town. Many were stirred up by his preaching to receive the gospel, and they needed to be confirmed; and many others opposed the gospel, and they needed to be confronted. Paul was gone, was called away to other work, and now there was a need to fill this vacancy. It was an opportunity for Apollos to step in. He was one who was better to water than to plant, to build up those that were within than to bring in those that were without.
Believers were greatly edified, and those that had received the gospel were very much confirmed: He helped those who had believed through grace. Unbelievers were greatly mortified. Their objections were fully answered. their clever, false and misleading arguments were refuted. They had nothing left to say in defense of the opposition they made to the gospel; their mouths were stopped, and their faces filled with shame. Ministers must be able not only to preach the truth, but to prove it and defend it, and to convince gainsayers with meekness and yet with power, instructing those that oppose themselves; and this is real service to the church.
He made good use of his gifts in public. He came, probably, recommended to the synagogue of the Jews as a good man qualified to be a teacher there, according to the light he had, and the measure of the gift given to him. He was willing to be employed (Acts 18:25): Being fervent in the Spirit, he spoke and taught diligently the things of the Lord. Though he didn’t have the miraculous gifts of the Holy Spirit, he made use of the gifts he did have.
If Paul or some other apostle or evangelist had been at Ephesus, he would have instructed him; but, for lack of better help, Aquila and Priscilla (who were tent-makers) explained to him the way of God more perfectly. Aquila and Priscilla heard him preach in the synagogue. Though in knowledge he was much inferior to them, yet, having excellent gifts for public service, they encouraged his ministry. Finding him defective in his knowledge of Christianity, they took him in, and explained to him the way of God and the way of salvation by Jesus Christ.
Paul had made plans to go into Achaia and particularly at Corinth, the county-town. Many were stirred up by his preaching to receive the gospel, and they needed to be confirmed; and many others opposed the gospel, and they needed to be confronted. Paul was gone, was called away to other work, and now there was a need to fill this vacancy. It was an opportunity for Apollos to step in. He was one who was better to water than to plant, to build up those that were within than to bring in those that were without.
Believers were greatly edified, and those that had received the gospel were very much confirmed: He helped those who had believed through grace. Unbelievers were greatly mortified. Their objections were fully answered. their clever, false and misleading arguments were refuted. They had nothing left to say in defense of the opposition they made to the gospel; their mouths were stopped, and their faces filled with shame. Ministers must be able not only to preach the truth, but to prove it and defend it, and to convince gainsayers with meekness and yet with power, instructing those that oppose themselves; and this is real service to the church.
Thursday, April 7, 2011
Paul Begins His Third Missionary Journey; Acts 18:23 – 28 Part 2
Church History: Date: A.D. 53–57
The sacred history of Paul’s travels continues; He leaves and goes to meet Apollos at Ephesus, and to give us an account of him. Apollos was a Jew, born at Alexandria in Egypt, but of Jewish parents; there was an abundance of Jews in that city, since the dispersion of the people, as it was foretold (Deuteronomy 28:68): The Lord shall bring you into Egypt again. His name was not Apollo, the name of one of the heathen gods, but Apollos, some think the same with Apelles, (Romans 16:10).
He was a man of excellent character, and well fitted for public service. He was an eloquent man, and learned in the scriptures of the Old Testament, in the knowledge of which he was, as a Jew, brought up. He had a great command of scripture-language, and this was the eloquence he was noted for. He came to Ephesus, which was a public place, to trade with that talent, for the honor of God and the good of many. He was not only ready in the scriptures, able to quote texts off-hand, and repeat them, and tell you where to find them (many of the carnal Jews were so, who were therefore said to have the form of knowledge, and the letter of the law); but he was mighty in the scriptures. He understood the sense and meaning of them, he knew how to make use of them and to apply them, how to reason out of the scriptures, and to reason strongly; a convincing, commanding, confirming power went along with all his expositions and applications of the scripture. It is probable he had given proof of his knowledge of the scriptures, and his abilities in them, in many synagogues of the Jews. He knew only the baptism of John; he was instructed in the gospel of Christ as far as John's ministry would carry him, and no further; he knew the preparing of the way of the Lord by that voice crying in the wilderness, rather than the way of the Lord itself. We cannot but think he had heard of Christ's death and resurrection, but he was not let into the mystery of them, had not had opportunity of conversing with any of the apostles since the pouring out of the Spirit; or he had himself been baptized only with the baptism of John, but was not baptized with the Holy Spirit, as the disciples were at the day of Pentecost.
The sacred history of Paul’s travels continues; He leaves and goes to meet Apollos at Ephesus, and to give us an account of him. Apollos was a Jew, born at Alexandria in Egypt, but of Jewish parents; there was an abundance of Jews in that city, since the dispersion of the people, as it was foretold (Deuteronomy 28:68): The Lord shall bring you into Egypt again. His name was not Apollo, the name of one of the heathen gods, but Apollos, some think the same with Apelles, (Romans 16:10).
He was a man of excellent character, and well fitted for public service. He was an eloquent man, and learned in the scriptures of the Old Testament, in the knowledge of which he was, as a Jew, brought up. He had a great command of scripture-language, and this was the eloquence he was noted for. He came to Ephesus, which was a public place, to trade with that talent, for the honor of God and the good of many. He was not only ready in the scriptures, able to quote texts off-hand, and repeat them, and tell you where to find them (many of the carnal Jews were so, who were therefore said to have the form of knowledge, and the letter of the law); but he was mighty in the scriptures. He understood the sense and meaning of them, he knew how to make use of them and to apply them, how to reason out of the scriptures, and to reason strongly; a convincing, commanding, confirming power went along with all his expositions and applications of the scripture. It is probable he had given proof of his knowledge of the scriptures, and his abilities in them, in many synagogues of the Jews. He knew only the baptism of John; he was instructed in the gospel of Christ as far as John's ministry would carry him, and no further; he knew the preparing of the way of the Lord by that voice crying in the wilderness, rather than the way of the Lord itself. We cannot but think he had heard of Christ's death and resurrection, but he was not let into the mystery of them, had not had opportunity of conversing with any of the apostles since the pouring out of the Spirit; or he had himself been baptized only with the baptism of John, but was not baptized with the Holy Spirit, as the disciples were at the day of Pentecost.
Wednesday, April 6, 2011
Paul Begins His Third Missionary Journey; Acts 18:23 – 28 Part 1
Church History: Date: A.D. 53–57
23After spending some time in Antioch, Paul set out from there and traveled from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples. 24Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures. 25He had been instructed in the way of the Lord, and he spoke with great fervor and taught about Jesus accurately, though he knew only the baptism of John. 26He began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately. 27When Apollos wanted to go to Achaia, the brothers encouraged him and wrote to the disciples there to welcome him. On arriving, he was a great help to those who by grace had believed. 28For he vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ.
He returned through those countries where he had formerly preached the gospel. He went and spent some time in Antioch, among his old friends there. This was where he was first begun to preach among the Gentiles. He went down to Antioch, to refresh himself with the sight and conversation of the ministers there. It is very refreshing to a faithful minister to have for awhile the society of his brethren. Paul's coming to Antioch would remind him of the earlier days, which would give him a renewed confidence and for fresh thanksgiving. He then went through the regions of Galatia and Phrygia, where he had preached the gospel, and planted churches, which, though very briefly mentioned (Acts 16:6), was yet a glorious work, as appears by (Galatians 4:14-15), where Paul speaks of his preaching the gospel to the Galatians at the first, and their receiving him as an angel of God. These country churches (for such they were (Galatians 1:2), and we read not of any city in Galatia where a church was) Paul visited in order as they lay, watering what he had been instrumental to plant, and strengthening all the disciples. His very coming among them, and accepting them, were a great strengthening to them and their ministers. Paul's support of them was encouraging them; but that was not all: he preached that to them which strengthened them, which confirmed their faith in Christ, their resolutions for Christ, and their pious affections to him. Disciples need to be strengthened, for they are compassed about with infirmity; ministers must do what they can to strengthen them, to strengthen them all, by directing them to Christ, and bringing them to live upon him, whose strength is perfected in their weakness, and who is himself their strength and song.
23After spending some time in Antioch, Paul set out from there and traveled from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples. 24Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures. 25He had been instructed in the way of the Lord, and he spoke with great fervor and taught about Jesus accurately, though he knew only the baptism of John. 26He began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately. 27When Apollos wanted to go to Achaia, the brothers encouraged him and wrote to the disciples there to welcome him. On arriving, he was a great help to those who by grace had believed. 28For he vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ.
He returned through those countries where he had formerly preached the gospel. He went and spent some time in Antioch, among his old friends there. This was where he was first begun to preach among the Gentiles. He went down to Antioch, to refresh himself with the sight and conversation of the ministers there. It is very refreshing to a faithful minister to have for awhile the society of his brethren. Paul's coming to Antioch would remind him of the earlier days, which would give him a renewed confidence and for fresh thanksgiving. He then went through the regions of Galatia and Phrygia, where he had preached the gospel, and planted churches, which, though very briefly mentioned (Acts 16:6), was yet a glorious work, as appears by (Galatians 4:14-15), where Paul speaks of his preaching the gospel to the Galatians at the first, and their receiving him as an angel of God. These country churches (for such they were (Galatians 1:2), and we read not of any city in Galatia where a church was) Paul visited in order as they lay, watering what he had been instrumental to plant, and strengthening all the disciples. His very coming among them, and accepting them, were a great strengthening to them and their ministers. Paul's support of them was encouraging them; but that was not all: he preached that to them which strengthened them, which confirmed their faith in Christ, their resolutions for Christ, and their pious affections to him. Disciples need to be strengthened, for they are compassed about with infirmity; ministers must do what they can to strengthen them, to strengthen them all, by directing them to Christ, and bringing them to live upon him, whose strength is perfected in their weakness, and who is himself their strength and song.
Tuesday, April 5, 2011
Churches Established By A.D. 52 – Part 3
Church History: Churches Established By A.D. 52
Philippi – Established during Paul’s Second Missionary Journey; Act 16:12
Philippi is a city of proconsular Macedonia, so called from Philip king of Macedon, who repaired and beautified it; whence it lost its former name of Dathos. It was constituted a Roman "colony" by Augustus, and as such possessed certain peculiar privileges, which made it a "chief city of that part of Macedonia." This expression however, is supposed to mean that it was the first city the traveler met after landing at its port Neapolis, from which it lay ten miles northwest on an extensive plain. Here was fought the celebrated battle in which Brutus and Cassius were overthrown by Octavius and Antony, B. C. 42. Here, too, Paul first preached the gospel on the continent of Europe; A. D. 52, having been led hither from Troas by a heavenly vision. The first convert was Lydia; and the church which at one sprang up here was characterized by the distinguished traits of this generous and true-hearted Christian woman. Having cast out a spirit of divination from a young damsel here, Paul and Silas were seized and cruelly scourged and imprisoned. But their bounds were miraculously loosed, their jailer converted, and they permitted to pass on to Amphipolis. Luke appears to have remained here, and to have rejoined Paul when he again visited Philippi on his fifth journey to Jerusalem, A. D. 58, Ac 16:8-40; 20:3-6. The site is now strewn with ruins.
Paul's Epistle To The Philippians, written during his first imprisonment at Rome, A. D. 62, gratefully and warmly acknowledges the receipt of their gift by the hand of Epaphroditus, and their continued affection towards him; also their irreproachable Christian walk, and their firmness under persecution, Philippians 1:7; 4:23; 2:12; 4:10-15. See also 2Corinthians 8:1-2.11
Rhodes – Established Prior To Paul’s Second Missionary Journey Though Not Visited by Paul Until A.D. 58; Acts 21:1
Rhodes is an island and a famous city in the Levant, the ancient name of which was Ophiusa. Its modern name alludes to the great quantity and beauty of the roses that grew there. The island is about forty miles long and fifteen wide; its mountains are well wooded, and its valleys highly fertile. The city of Rhodes, at the northeast extremity of the island, was one of the most celebrated of the Greek cities. It was famous for its brazen Colossus, which was one hundred and five feet high, made by Chares of Lyndus: it stood at the mouth of the harbor of the city, on sixty marble columns, and continued perfect only fifty-six years, being thrown down by an earthquake, under the reign of Ptolemy Euergetes king of Egypt, who began to reign B.C. 244. When Paul went to Jerusalem, A.D. 58, he visited Rhodes, (Acts 21:1). Modern Rhodes is a Turkish walled town of 15,000 inhabitants, and considerable commerce. The air of Rhodes is proverbially pure, and its climate serene.11
Rhodes is mentioned in the New Testament only as a point where Paul touched on his voyage southward from the Hellespont to Caesarea (Acts 21:1); but in 1 Maccabeus 15:23 we are informed that it was one of the states to which the Romans sent letters in behalf of the Jews.
Thessalonica – Established during Paul’s Second Missionary Journey; Act 17:1
This is a city and seaport of the second part of Macedonia, at the head of the Thermaic gulf. When Emilius Paulus, after his conquest of Macedonia, divided the country into four districts, this city as made the capital of the second division, and was the station of a Roman governor and questor. It was anciently called Therma. It was inhabited by Greeks, Romans, and Jews, from among whom the apostle Paul gathered a numerous church. There was a large number of Jews resident in their city, where they had a synagogue, in which Paul, A. D. 52, preached to them on three successive Sabbaths. Some of the Jews determined to maltreat the apostle, and surrounded the house in which they believed he was lodging. The brethren, however, secretly led Paul and Silas out of the city, towards Berea, and they escaped from their enemies. Thessalonica, now called Saloniki, is at present a wretched town, but has a population of about 70,000 persons, one-third of whom are Jews. When Paul left Macedonia for Athens and Corinth, he left behind him Timothy and Silas, at Thessalonica, that they might confirm those in the faith who had been converted under his ministry. He afterwards wrote to the church of the Thessalonians two epistles.10
Thyatira – Established during Paul’s Second Missionary Journey; Act 16:14
A city of Lydia, in Asia Minor, a Macedonian colony, anciently called Pelopia and Euhippia, now Ak-hisar. It was situated on the confines of Lydia and Mysia, near the river Lycus, between Sardis and Pergamos. It was the seat of one of "the seven churches," Revelation 1:11; 2:18, 24. The art of dyeing purple was particularly cultivated at Thyatira, as appears from an inscription recently found there; and it still sends to Smyrna, sixty miles southwest, large quantities of scarlet cloth. Ak-hissar is a poor town, with six thousand inhabitants, chiefly Turks.10
One of The Seven Churches: Letter Written to Church [Revelation 2:18]
Troas – Established during Paul’s Second Missionary Journey; Act 16:8
A maritime city of Mysia, in the northwest part of Asia Minor, situated on the Egean coast, at some distance south of the supposed site of ancient Troy. The adjacent region, including all the coast south of the Hellespont, is also called Troas, or the Troad. The city was a Macedonian and Roman colony of much promise, and was called Alexandria Troas. The Turks call its ruins Eski Stamboul, the old Constantinople. Its remains, in the center of a forest of oaks, are still grand and imposing. The apostle Paul was first at Troas for a short time in A. D. 52, and sailed thence into Macedonia. At his second visit, in A. D. 57, he labored with success, 2Corinthians 2:12-13. At his third recorded visit he tarried but a week; at the close of which the miraculous raising of Eutychus to life took place, Acts 20:5-14, A. D. 58. See also 2Timothy 4:13.
Philippi – Established during Paul’s Second Missionary Journey; Act 16:12
Philippi is a city of proconsular Macedonia, so called from Philip king of Macedon, who repaired and beautified it; whence it lost its former name of Dathos. It was constituted a Roman "colony" by Augustus, and as such possessed certain peculiar privileges, which made it a "chief city of that part of Macedonia." This expression however, is supposed to mean that it was the first city the traveler met after landing at its port Neapolis, from which it lay ten miles northwest on an extensive plain. Here was fought the celebrated battle in which Brutus and Cassius were overthrown by Octavius and Antony, B. C. 42. Here, too, Paul first preached the gospel on the continent of Europe; A. D. 52, having been led hither from Troas by a heavenly vision. The first convert was Lydia; and the church which at one sprang up here was characterized by the distinguished traits of this generous and true-hearted Christian woman. Having cast out a spirit of divination from a young damsel here, Paul and Silas were seized and cruelly scourged and imprisoned. But their bounds were miraculously loosed, their jailer converted, and they permitted to pass on to Amphipolis. Luke appears to have remained here, and to have rejoined Paul when he again visited Philippi on his fifth journey to Jerusalem, A. D. 58, Ac 16:8-40; 20:3-6. The site is now strewn with ruins.
Paul's Epistle To The Philippians, written during his first imprisonment at Rome, A. D. 62, gratefully and warmly acknowledges the receipt of their gift by the hand of Epaphroditus, and their continued affection towards him; also their irreproachable Christian walk, and their firmness under persecution, Philippians 1:7; 4:23; 2:12; 4:10-15. See also 2Corinthians 8:1-2.11
Rhodes – Established Prior To Paul’s Second Missionary Journey Though Not Visited by Paul Until A.D. 58; Acts 21:1
Rhodes is an island and a famous city in the Levant, the ancient name of which was Ophiusa. Its modern name alludes to the great quantity and beauty of the roses that grew there. The island is about forty miles long and fifteen wide; its mountains are well wooded, and its valleys highly fertile. The city of Rhodes, at the northeast extremity of the island, was one of the most celebrated of the Greek cities. It was famous for its brazen Colossus, which was one hundred and five feet high, made by Chares of Lyndus: it stood at the mouth of the harbor of the city, on sixty marble columns, and continued perfect only fifty-six years, being thrown down by an earthquake, under the reign of Ptolemy Euergetes king of Egypt, who began to reign B.C. 244. When Paul went to Jerusalem, A.D. 58, he visited Rhodes, (Acts 21:1). Modern Rhodes is a Turkish walled town of 15,000 inhabitants, and considerable commerce. The air of Rhodes is proverbially pure, and its climate serene.11
Rhodes is mentioned in the New Testament only as a point where Paul touched on his voyage southward from the Hellespont to Caesarea (Acts 21:1); but in 1 Maccabeus 15:23 we are informed that it was one of the states to which the Romans sent letters in behalf of the Jews.
Thessalonica – Established during Paul’s Second Missionary Journey; Act 17:1
This is a city and seaport of the second part of Macedonia, at the head of the Thermaic gulf. When Emilius Paulus, after his conquest of Macedonia, divided the country into four districts, this city as made the capital of the second division, and was the station of a Roman governor and questor. It was anciently called Therma. It was inhabited by Greeks, Romans, and Jews, from among whom the apostle Paul gathered a numerous church. There was a large number of Jews resident in their city, where they had a synagogue, in which Paul, A. D. 52, preached to them on three successive Sabbaths. Some of the Jews determined to maltreat the apostle, and surrounded the house in which they believed he was lodging. The brethren, however, secretly led Paul and Silas out of the city, towards Berea, and they escaped from their enemies. Thessalonica, now called Saloniki, is at present a wretched town, but has a population of about 70,000 persons, one-third of whom are Jews. When Paul left Macedonia for Athens and Corinth, he left behind him Timothy and Silas, at Thessalonica, that they might confirm those in the faith who had been converted under his ministry. He afterwards wrote to the church of the Thessalonians two epistles.10
Thyatira – Established during Paul’s Second Missionary Journey; Act 16:14
A city of Lydia, in Asia Minor, a Macedonian colony, anciently called Pelopia and Euhippia, now Ak-hisar. It was situated on the confines of Lydia and Mysia, near the river Lycus, between Sardis and Pergamos. It was the seat of one of "the seven churches," Revelation 1:11; 2:18, 24. The art of dyeing purple was particularly cultivated at Thyatira, as appears from an inscription recently found there; and it still sends to Smyrna, sixty miles southwest, large quantities of scarlet cloth. Ak-hissar is a poor town, with six thousand inhabitants, chiefly Turks.10
One of The Seven Churches: Letter Written to Church [Revelation 2:18]
Troas – Established during Paul’s Second Missionary Journey; Act 16:8
A maritime city of Mysia, in the northwest part of Asia Minor, situated on the Egean coast, at some distance south of the supposed site of ancient Troy. The adjacent region, including all the coast south of the Hellespont, is also called Troas, or the Troad. The city was a Macedonian and Roman colony of much promise, and was called Alexandria Troas. The Turks call its ruins Eski Stamboul, the old Constantinople. Its remains, in the center of a forest of oaks, are still grand and imposing. The apostle Paul was first at Troas for a short time in A. D. 52, and sailed thence into Macedonia. At his second visit, in A. D. 57, he labored with success, 2Corinthians 2:12-13. At his third recorded visit he tarried but a week; at the close of which the miraculous raising of Eutychus to life took place, Acts 20:5-14, A. D. 58. See also 2Timothy 4:13.
Monday, April 4, 2011
Churches Established By A.D. 52 – Part 2
Church History: Churches Established By A.D. 52
Cenchrea– Established during Paul’s Second Missionary Journey; Act 18:18
A port of Corinth, now called Kikries, whence Paul sailed for Ephesus. It was a place of some commercial note, and the seat of an early church, Romans 16:1. It was situated on the eastern side of the isthmus, eight or nine miles east of the city. The other port, on the western side of the isthmus, was Lechaeum.10
Corinth – Established during Paul’s Second Missionary Journey; Act 18:1
Corinth is a Grecian city, on the isthmus which joins the Peloponnesus to the mainland of Greece. It is about 48 miles west of Athens. The ancient city was destroyed by the Romans (B.C. 146), and that mentioned in the New Testament was quite a new city, having been rebuilt about a century afterwards and peopled by a colony of freedmen from Rome. It became under the Romans the seat of government for Southern Greece or Achaia (Ac 18:12-16). It was noted for its wealth, and for the luxurious and immoral and vicious habits of the people. It had a large mixed population of Romans, Greeks, and Jews. When Paul first visited the city (A.D. 51 or 52), Gallio, the brother of Seneca, was proconsul. Here Paul resided for eighteen months (Ac 18:1-18). Here he first became acquainted with Aquila and Priscilla, and soon after his departure Apollos came to it from Ephesus. After an interval he visited it a second time, and remained for three months (Ac 20:3). During this second visit his Epistle to the Romans was written (probably A.D. 55). Although there were many Jewish converts at Corinth, yet the Gentile element prevailed in the church there.11
Galatia – Established during Paul’s Second Missionary Journey; Act 18:23
Galatia has been called the "Gallia" of the East, Roman writers calling its inhabitants Galli. They were an intermixture of Gauls and Greeks, and hence were called Gallo-Graeci, and the country Gallo-Graecia. The Galatians were in their origin a part of that great Celtic migration which invaded Macedonia about B.C. 280. They were invited by the king of Bithynia to cross over into Asia Minor to assist him in his wars. There they ultimately settled, and being strengthened by fresh accessions of the same clan from Europe, they overran Bithynia, and supported themselves by plundering neighboring countries. They were great warriors, and hired themselves out as mercenary soldiers, sometimes fighting on both sides in the great battles of the times. They were at length brought under the power of Rome in B.C. 189, and Galatia became a Roman province B.C. 25.
This province of Galatia, within the limits of which these Celtic tribes were confined, was the central region of Asia Minor.
During his second missionary journey Paul, accompanied by Silas and Timothy (Acts 16:6), visited the "region of Galatia," where he was detained by sickness (Galatians 4:13), and had thus the longer opportunity of preaching to them the gospel. On his third journey he went over "all the country of Galatia and Phrygia in order" (Ac 18:23). Crescens was sent thither by Paul toward the close of his life (2Timothy 4:10).11
Neapolis – Established during Paul’s Second Missionary Journey; Act 16:11
Neapolis was a new city, a town in Thrace at which Paul first landed in Europe. It was the sea-port of the inland town of Philippi, which was distant about 10 miles. From this port Paul embarked on his last journey to Jerusalem (Acts 20:6). It is identified with the modern Turco-Grecian Kavalla.1
Cenchrea– Established during Paul’s Second Missionary Journey; Act 18:18
A port of Corinth, now called Kikries, whence Paul sailed for Ephesus. It was a place of some commercial note, and the seat of an early church, Romans 16:1. It was situated on the eastern side of the isthmus, eight or nine miles east of the city. The other port, on the western side of the isthmus, was Lechaeum.10
Corinth – Established during Paul’s Second Missionary Journey; Act 18:1
Corinth is a Grecian city, on the isthmus which joins the Peloponnesus to the mainland of Greece. It is about 48 miles west of Athens. The ancient city was destroyed by the Romans (B.C. 146), and that mentioned in the New Testament was quite a new city, having been rebuilt about a century afterwards and peopled by a colony of freedmen from Rome. It became under the Romans the seat of government for Southern Greece or Achaia (Ac 18:12-16). It was noted for its wealth, and for the luxurious and immoral and vicious habits of the people. It had a large mixed population of Romans, Greeks, and Jews. When Paul first visited the city (A.D. 51 or 52), Gallio, the brother of Seneca, was proconsul. Here Paul resided for eighteen months (Ac 18:1-18). Here he first became acquainted with Aquila and Priscilla, and soon after his departure Apollos came to it from Ephesus. After an interval he visited it a second time, and remained for three months (Ac 20:3). During this second visit his Epistle to the Romans was written (probably A.D. 55). Although there were many Jewish converts at Corinth, yet the Gentile element prevailed in the church there.11
Galatia – Established during Paul’s Second Missionary Journey; Act 18:23
Galatia has been called the "Gallia" of the East, Roman writers calling its inhabitants Galli. They were an intermixture of Gauls and Greeks, and hence were called Gallo-Graeci, and the country Gallo-Graecia. The Galatians were in their origin a part of that great Celtic migration which invaded Macedonia about B.C. 280. They were invited by the king of Bithynia to cross over into Asia Minor to assist him in his wars. There they ultimately settled, and being strengthened by fresh accessions of the same clan from Europe, they overran Bithynia, and supported themselves by plundering neighboring countries. They were great warriors, and hired themselves out as mercenary soldiers, sometimes fighting on both sides in the great battles of the times. They were at length brought under the power of Rome in B.C. 189, and Galatia became a Roman province B.C. 25.
This province of Galatia, within the limits of which these Celtic tribes were confined, was the central region of Asia Minor.
During his second missionary journey Paul, accompanied by Silas and Timothy (Acts 16:6), visited the "region of Galatia," where he was detained by sickness (Galatians 4:13), and had thus the longer opportunity of preaching to them the gospel. On his third journey he went over "all the country of Galatia and Phrygia in order" (Ac 18:23). Crescens was sent thither by Paul toward the close of his life (2Timothy 4:10).11
Neapolis – Established during Paul’s Second Missionary Journey; Act 16:11
Neapolis was a new city, a town in Thrace at which Paul first landed in Europe. It was the sea-port of the inland town of Philippi, which was distant about 10 miles. From this port Paul embarked on his last journey to Jerusalem (Acts 20:6). It is identified with the modern Turco-Grecian Kavalla.1
Friday, April 1, 2011
Churches Established By A.D. 52 – Part 1
Church History: Athens – Established during Paul’s Second Missionary Journey; Act 17:15
The capital of Attica was the most celebrated city of the ancient world. It was the seat of Greek literature and art during the golden period of Grecian history. Its inhabitants were fond of novelty and were remarkable for their zeal in the worship of the gods. It was a sarcastic saying of the Roman satirist that it was "easier to find a god at Athens than a man."
On his second missionary journey Paul visited this city and delivered in the Areopagus his famous speech. The altar of which Paul there speaks as dedicated "to an unknown God" (Acts 17:23) was probably one of several which bore the same inscription. It is supposed that they originated in the practice of letting loose a flock of sheep and goats in the streets of Athens on the occasion of a plague, and of offering them up in sacrifice, at the spot where they lay down, "to the god concerned."11
Amphipolis – Established during Paul’s Second Missionary Journey; Act 17:1
This is a city of Macedonia, situated not far from the mouth of the river Strymon, which flowed "around the city," and thus created its name. The village which now stands upon the site of the ancient city is called Empoli of Yamboli, a corruption of Amphipolis. It was visited by Paul and Silas.10
Apollonia – Established during Paul’s Second Missionary Journey; Act 17:1
This is a city of Macedonia located between Amphipolis and Thessalonica, from which it was distant about 36 miles. Paul and Silas passed through it on their way to Thessalonica.11
Berea – Established during Paul’s Second Missionary Journey; Act 17:10
This is a city of Macedonia, not far from Pella towards the southwest, and near Mount Bermius. It was afterwards called Irenopolis, and is now called by the Turks, Boor; by others, Cara Veria. Paul preached the gospel here with success; the ingenuous Bereans examined his doctrine by the Old Testament scriptures, and many believed.
The capital of Attica was the most celebrated city of the ancient world. It was the seat of Greek literature and art during the golden period of Grecian history. Its inhabitants were fond of novelty and were remarkable for their zeal in the worship of the gods. It was a sarcastic saying of the Roman satirist that it was "easier to find a god at Athens than a man."
On his second missionary journey Paul visited this city and delivered in the Areopagus his famous speech. The altar of which Paul there speaks as dedicated "to an unknown God" (Acts 17:23) was probably one of several which bore the same inscription. It is supposed that they originated in the practice of letting loose a flock of sheep and goats in the streets of Athens on the occasion of a plague, and of offering them up in sacrifice, at the spot where they lay down, "to the god concerned."11
Amphipolis – Established during Paul’s Second Missionary Journey; Act 17:1
This is a city of Macedonia, situated not far from the mouth of the river Strymon, which flowed "around the city," and thus created its name. The village which now stands upon the site of the ancient city is called Empoli of Yamboli, a corruption of Amphipolis. It was visited by Paul and Silas.10
Apollonia – Established during Paul’s Second Missionary Journey; Act 17:1
This is a city of Macedonia located between Amphipolis and Thessalonica, from which it was distant about 36 miles. Paul and Silas passed through it on their way to Thessalonica.11
Berea – Established during Paul’s Second Missionary Journey; Act 17:10
This is a city of Macedonia, not far from Pella towards the southwest, and near Mount Bermius. It was afterwards called Irenopolis, and is now called by the Turks, Boor; by others, Cara Veria. Paul preached the gospel here with success; the ingenuous Bereans examined his doctrine by the Old Testament scriptures, and many believed.
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