Church History: Date: A.D. 53–57
Thus he taught these ministers to pray for those they preached to, that they might not labor in vain. It was a parting prayer, which might be likely to leave lasting impressions, as the farewell sermon did. It is good for friends, when they part, to part with prayer, that by praying together just at parting they may be enabled to pray the more feelingly one for another when they are separated, which is one part of our Christian duty, and an improvement of the communion of saints. The Lord watch between us, and watch over us both, when we are absent one from the other, is a good parting prayer (Genesis 31:49), as also that our next meeting may be either nearer heaven or in heaven. Paul here followed the example of Christ, who, when he took leave of his disciples, after he had preached to them, prayed with them all, (John 17:1).
They parted with tears, abundance of tears, and most affectionate embraces, (Acts 20:37-38). They all wept sorely. We have reason to think the Paul himself began; though he was determined to go, and saw his call clear to other work, yet he was sorry in his heart to leave them, and many a tear it cost him. He that was so often in tears while he was with them (Acts 20:19, 31), no doubt shed many at parting, so watering what he had sown among them. But the notice is taken of their tears: They all wept sorely; there was not a dry eye among them, and it is probable the affectionate expressions Paul used in prayer set them a-weeping.
They accompanied him unto the ship, partly to show their respect for him (they would bring him on his way as far as they could), and partly that they might have a little more of his company and conversation; if it must be the last interview, they will have as much of him as they can, and see the last of him. And we have reason to think that when they came to the water-side, and he was about to go on board, their tears and embraces were repeated; for loath to part bids oft farewell. But this was a comfort to both sides, and soon turned this tide of passion, that the presence of Christ both went with him and staid with them
Tuesday, May 31, 2011
Monday, May 30, 2011
Paul’s Voyage And Farewell To the Elders At Ephesus; Acts 20:13 – 38 Part 4
Church History: Date: A.D. 53–57
They parted with prayer (Acts 20:36): And, when he had thus spoken, he kneeled down, and prayed with them all. And, no doubt, it was a prayer every way suited to the present mournful occasion. He committed them to God in this prayer, prayed that he would not leave them, but continues his presence with them. It was a joint prayer. He not only prayed for them, but prayed with them, prayed with them all; that they might put up the same petitions for themselves and one another that he put up to God for them all, and that they might learn what to ask of God for themselves when he was gone. Public prayers are so far from being intended to supersede our own secret prayers, and make them needless, that they are designed to quicken and encourage them, and to direct us in them. When we are alone we should pray over the prayers that our ministers have put up with us. It was a humble reverent prayer.
This was expressed by the posture they used: He kneeled down, and prayed with them, which is the most proper gesture in prayer, and significant both of adoration and of petition, especially petition for the forgiveness of sin. Paul used it often: I bow my knees, (Ephesians 3:14. 3). It was a prayer after sermon; and, we may suppose, he prayed over what he had preached. He had committed the care of the church at Ephesus to those elders, and now he prays that God would enable them faithfully to discharge this great trust reposed in them, and would give them those measures of wisdom and grace which it required; he prayed for the flock, and all that belonged to it, that the great Shepherd of the sheep would take care of them all, and keep them from being a prey to the grievous wolves.
They parted with prayer (Acts 20:36): And, when he had thus spoken, he kneeled down, and prayed with them all. And, no doubt, it was a prayer every way suited to the present mournful occasion. He committed them to God in this prayer, prayed that he would not leave them, but continues his presence with them. It was a joint prayer. He not only prayed for them, but prayed with them, prayed with them all; that they might put up the same petitions for themselves and one another that he put up to God for them all, and that they might learn what to ask of God for themselves when he was gone. Public prayers are so far from being intended to supersede our own secret prayers, and make them needless, that they are designed to quicken and encourage them, and to direct us in them. When we are alone we should pray over the prayers that our ministers have put up with us. It was a humble reverent prayer.
This was expressed by the posture they used: He kneeled down, and prayed with them, which is the most proper gesture in prayer, and significant both of adoration and of petition, especially petition for the forgiveness of sin. Paul used it often: I bow my knees, (Ephesians 3:14. 3). It was a prayer after sermon; and, we may suppose, he prayed over what he had preached. He had committed the care of the church at Ephesus to those elders, and now he prays that God would enable them faithfully to discharge this great trust reposed in them, and would give them those measures of wisdom and grace which it required; he prayed for the flock, and all that belonged to it, that the great Shepherd of the sheep would take care of them all, and keep them from being a prey to the grievous wolves.
Friday, May 27, 2011
Paul’s Voyage And Farewell To the Elders At Ephesus; Acts 20:13 – 38 Part 3
Church History: Date: A.D. 53–57
It was a fearful responsibility which rested on the shoulders of these men, to watch as shepherds for the flock, and realize that only by fidelity like that of Paul, could they be free from the blood of them all. In leaving them to this work, he directs their thoughts to the only power sufficient to strengthen them to perform it, by commending them to God and to his Word, assuring them that the Word was able to build them up, and give them inheritance among the sanctified. This is another among many proofs which we have seen of the confidence of the apostles in the sufficiency and power of the word of God.8
Paul told them that he did not covet any of their riches or possessions. And from these circumstances they would be able to discover the grievous wolves, and the perverters; for these had nothing but their own interests in mind; whereas the genuine disciples of Christ neither coveted nor had worldly possessions. It was neither "sin nor discredit" for the apostle to work to maintain himself, when the circumstances of the Church were such that it could not support him. Still many eminent ministers of God are obliged to support themselves and their families, at least in part, in the same way, while indefatigably testifying the Gospel of the grace of God. Whatever it may be to the people, it is no cause of reproach to the minister, to be obliged thus to employ himself.1
The closing admonition has reference to relief of the needy, and to the discharge of their duty, even if it were necessary for them to struggle hard to make their own bread and meat, remembering that it is more blessed to give than to receive. In this, also, he could appeal to his own example, saying, "You yourselves know that these hands," holding them out to them, "have ministered to my necessities, and to those who were with me" (Acts 20:34). Thus he warns and admonishes these elders, in a speech of inimitable pathos, which is recorded by Luke that it might bear the same lesson to elders of Churches everywhere, teaching that no less than apostolic zeal and self-sacrifice are expected of them.8
After the parting sermon that Paul preached to the elders of Ephesus, which was very affecting, we have the parting prayer and tears, which were yet more affecting; we can scarcely read the account given of them, and meditate upon them with dry eyes.
It was a fearful responsibility which rested on the shoulders of these men, to watch as shepherds for the flock, and realize that only by fidelity like that of Paul, could they be free from the blood of them all. In leaving them to this work, he directs their thoughts to the only power sufficient to strengthen them to perform it, by commending them to God and to his Word, assuring them that the Word was able to build them up, and give them inheritance among the sanctified. This is another among many proofs which we have seen of the confidence of the apostles in the sufficiency and power of the word of God.8
Paul told them that he did not covet any of their riches or possessions. And from these circumstances they would be able to discover the grievous wolves, and the perverters; for these had nothing but their own interests in mind; whereas the genuine disciples of Christ neither coveted nor had worldly possessions. It was neither "sin nor discredit" for the apostle to work to maintain himself, when the circumstances of the Church were such that it could not support him. Still many eminent ministers of God are obliged to support themselves and their families, at least in part, in the same way, while indefatigably testifying the Gospel of the grace of God. Whatever it may be to the people, it is no cause of reproach to the minister, to be obliged thus to employ himself.1
The closing admonition has reference to relief of the needy, and to the discharge of their duty, even if it were necessary for them to struggle hard to make their own bread and meat, remembering that it is more blessed to give than to receive. In this, also, he could appeal to his own example, saying, "You yourselves know that these hands," holding them out to them, "have ministered to my necessities, and to those who were with me" (Acts 20:34). Thus he warns and admonishes these elders, in a speech of inimitable pathos, which is recorded by Luke that it might bear the same lesson to elders of Churches everywhere, teaching that no less than apostolic zeal and self-sacrifice are expected of them.8
After the parting sermon that Paul preached to the elders of Ephesus, which was very affecting, we have the parting prayer and tears, which were yet more affecting; we can scarcely read the account given of them, and meditate upon them with dry eyes.
Thursday, May 26, 2011
Paul’s Voyage And Farewell To the Elders At Ephesus; Acts 20:13 – 38 Part 2
Church History: Date: A.D. 53–57
Paul wanted to see the Elders of the church at Ephesus one more time, so he sent for them to come to Miltus. His desire to see the brethren in Ephesus was gratified, in part, by a short delay of the vessel in the harbor of Miletus. The distance was about thirty miles. He might have gone up himself but for some uncertainty about the movements of the vessel, which was probably waiting for some expected ship to come into port before proceeding. If he had missed the vessel, it would have defeated his purpose of attending the feast; whereas, if the elders should get down too late, they would suffer only the inconvenience of the walk.8
The discourse which follows is one of the most tender, affectionate, and eloquent, which is anywhere to be found. It is strikingly descriptive of the apostle's manner of life while with them; evinces his deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to be persecuted still; and is a most affectionate and solemn farewell. No man can read it without being convinced that it came from a heart full of love and kindness; and that it evinces a great and noble purpose to be entirely employed in one great aim and object, the promotion of the glory of God, in the face of danger and of death.
He had been with them three years, and could make this solemn appeal to them, that he had led a faithful and devoted life. How happy is it when a minister can thus appeal to those with whom he has labored, in proof of his own sincerity and fidelity! How comforting to himself, and how full of demonstration to a surrounding world, of the truth and power of the gospel which is preached! We may further remark, that this appeal furnishes strong proof of the purity and holiness of Paul's life. The elders at Ephesus must have had abundant opportunity to know him. They had seen him, and heard him publicly, and in their private dwellings. A man does not make such an appeal unless he has a consciousness of integrity, nor unless there is conclusive proof of his integrity. It is strong evidence of the holiness of the character of the apostles, and proof that they were not impostors, that they could thus appeal with the utmost assurance to those who had every opportunity of knowing them.
Paul wanted to see the Elders of the church at Ephesus one more time, so he sent for them to come to Miltus. His desire to see the brethren in Ephesus was gratified, in part, by a short delay of the vessel in the harbor of Miletus. The distance was about thirty miles. He might have gone up himself but for some uncertainty about the movements of the vessel, which was probably waiting for some expected ship to come into port before proceeding. If he had missed the vessel, it would have defeated his purpose of attending the feast; whereas, if the elders should get down too late, they would suffer only the inconvenience of the walk.8
The discourse which follows is one of the most tender, affectionate, and eloquent, which is anywhere to be found. It is strikingly descriptive of the apostle's manner of life while with them; evinces his deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to be persecuted still; and is a most affectionate and solemn farewell. No man can read it without being convinced that it came from a heart full of love and kindness; and that it evinces a great and noble purpose to be entirely employed in one great aim and object, the promotion of the glory of God, in the face of danger and of death.
He had been with them three years, and could make this solemn appeal to them, that he had led a faithful and devoted life. How happy is it when a minister can thus appeal to those with whom he has labored, in proof of his own sincerity and fidelity! How comforting to himself, and how full of demonstration to a surrounding world, of the truth and power of the gospel which is preached! We may further remark, that this appeal furnishes strong proof of the purity and holiness of Paul's life. The elders at Ephesus must have had abundant opportunity to know him. They had seen him, and heard him publicly, and in their private dwellings. A man does not make such an appeal unless he has a consciousness of integrity, nor unless there is conclusive proof of his integrity. It is strong evidence of the holiness of the character of the apostles, and proof that they were not impostors, that they could thus appeal with the utmost assurance to those who had every opportunity of knowing them.
Tuesday, May 24, 2011
Paul’s Voyage And Farewell To the Elders At Ephesus; Acts 20:13 – 38 Part 1
Church History: Date: A.D. 53–57
13We went on ahead to the ship and sailed for Assos, where we were going to take Paul aboard. He had made this arrangement because he was going there on foot. 14When he met us at Assos, we took him aboard and went on to Mitylene. 15The next day we set sail from there and arrived off Kios. The day after that we crossed over to Samos, and on the following day arrived at Miletus. 16Paul had decided to sail past Ephesus to avoid spending time in the province of Asia, for he was in a hurry to reach Jerusalem, if possible, by the day of Pentecost. 17From Miletus, Paul sent to Ephesus for the elders of the church. 18When they arrived, he said to them: "You know how I lived the whole time I was with you, from the first day I came into the province of Asia. 19I served the Lord with great humility and with tears, although I was severely tested by the plots of the Jews. 20You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house. 21I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus. 22"And now, compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there. 23I only know that in every city the Holy Spirit warns me that prison and hardships are facing me. 24However, I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me--the task of testifying to the gospel of God's grace. 25"Now I know that none of you among whom I have gone about preaching the kingdom will ever see me again. 26Therefore, I declare to you today that I am innocent of the blood of all men. 27For I have not hesitated to proclaim to you the whole will of God. 28Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. 29I know that after I leave, savage wolves will come in among you and will not spare the flock. 30Even from your own number men will arise and distort the truth in order to draw away disciples after them. 31So be on your guard! Remember that for three years I never stopped warning each of you night and day with tears. 32"Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified. 33I have not coveted anyone's silver or gold or clothing. 34You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. 35In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: 'It is more blessed to give than to receive.'" 36When he had said this, he knelt down with all of them and prayed. 37They all wept as they embraced him and kissed him. 38What grieved them most was his statement that they would never see his face again. Then they accompanied him to the ship.
This is an account of several travels of the apostle; namely, from Troas to Assos, from there to Mitylene, next day to Samos, then to Trogyllium, and the day following to Miletus, passing by and not touching at Ephesus; for the apostle having an earnest desire to be at Jerusalem at the feast of Pentecost, so that he might by going there have a better opportunity for spreading the gospel. He would not stop at Ephesus, lest he should be detained too long by the brethren there.
The tireless diligence of this great apostle, and his unwearied industry in the service of the gospel; how he travels from place to place, and here from Troas to Assos, on foot all alone by land; he did not attempt to go with an entourage, but he went alone on foot, expecting to meet with more opportunity of sowing the seed of the gospel as he passed through towns and villages by land, among those he conversed with; so intent was this holy man on the work of winning souls; whereas had he travelled by sea, this opportunity had been lost. The true reason why St. Paul was so very desirous to be at Jerusalem at the feast of Pentecost: not that he placed any religion in observing this abrogated feast, but because the vast number of people at such times would give him a fairer opportunity to glorify Christ, and to propagate the gospel. This made him so intent to get to Jerusalem by the feast of Pentecost.
13We went on ahead to the ship and sailed for Assos, where we were going to take Paul aboard. He had made this arrangement because he was going there on foot. 14When he met us at Assos, we took him aboard and went on to Mitylene. 15The next day we set sail from there and arrived off Kios. The day after that we crossed over to Samos, and on the following day arrived at Miletus. 16Paul had decided to sail past Ephesus to avoid spending time in the province of Asia, for he was in a hurry to reach Jerusalem, if possible, by the day of Pentecost. 17From Miletus, Paul sent to Ephesus for the elders of the church. 18When they arrived, he said to them: "You know how I lived the whole time I was with you, from the first day I came into the province of Asia. 19I served the Lord with great humility and with tears, although I was severely tested by the plots of the Jews. 20You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house. 21I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus. 22"And now, compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there. 23I only know that in every city the Holy Spirit warns me that prison and hardships are facing me. 24However, I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me--the task of testifying to the gospel of God's grace. 25"Now I know that none of you among whom I have gone about preaching the kingdom will ever see me again. 26Therefore, I declare to you today that I am innocent of the blood of all men. 27For I have not hesitated to proclaim to you the whole will of God. 28Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. 29I know that after I leave, savage wolves will come in among you and will not spare the flock. 30Even from your own number men will arise and distort the truth in order to draw away disciples after them. 31So be on your guard! Remember that for three years I never stopped warning each of you night and day with tears. 32"Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified. 33I have not coveted anyone's silver or gold or clothing. 34You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. 35In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: 'It is more blessed to give than to receive.'" 36When he had said this, he knelt down with all of them and prayed. 37They all wept as they embraced him and kissed him. 38What grieved them most was his statement that they would never see his face again. Then they accompanied him to the ship.
This is an account of several travels of the apostle; namely, from Troas to Assos, from there to Mitylene, next day to Samos, then to Trogyllium, and the day following to Miletus, passing by and not touching at Ephesus; for the apostle having an earnest desire to be at Jerusalem at the feast of Pentecost, so that he might by going there have a better opportunity for spreading the gospel. He would not stop at Ephesus, lest he should be detained too long by the brethren there.
The tireless diligence of this great apostle, and his unwearied industry in the service of the gospel; how he travels from place to place, and here from Troas to Assos, on foot all alone by land; he did not attempt to go with an entourage, but he went alone on foot, expecting to meet with more opportunity of sowing the seed of the gospel as he passed through towns and villages by land, among those he conversed with; so intent was this holy man on the work of winning souls; whereas had he travelled by sea, this opportunity had been lost. The true reason why St. Paul was so very desirous to be at Jerusalem at the feast of Pentecost: not that he placed any religion in observing this abrogated feast, but because the vast number of people at such times would give him a fairer opportunity to glorify Christ, and to propagate the gospel. This made him so intent to get to Jerusalem by the feast of Pentecost.
Monday, May 23, 2011
Miracle At Troas; Acts 20:7 – 12 Part 3
Church History: Date: A.D. 53–57
The whole night was spent in religious discourse and conversation, interrupted, at midnight, by a death and a resurrection, and this followed by the celebration of the Lord's death, which brings the hope of a better resurrection. The whole scene concluded at daybreak, in one of those touching farewells, in which the pain of parting and the hope of meeting to part no more, struggle so tearfully for the mastery of the soul. It was a night long to be remembered by those who were there, and will yet be a theme of much conversation in eternity.
It is a question of some curiosity whether it was at daybreak on Sunday morning or Monday morning that this assembly was dismissed. They were assembled in the early part of the night, yet the time of their assembling was included in the "first day of the week." If the brethren in Troas were accustomed to begin and close the day at midnight, according to the Greek custom, it must have been Sunday night when they met. But if they reckoned according to the Jewish method, which began and closed the day with sunset, then they must have met on what we call Saturday night; for in this case the whole of that night would belong to the first day of the week, and Sunday night to the second day. It is supposed, by many commentators, that the Greek method prevailed, and that they met Sunday night; but, I am constrained to the other opinion; a conclusive proof of which I find in the fact, that if the meeting was on Sunday night, then the loaf was broken on Monday morning; for it was broken after midnight. There can be no doubt of this fact, unless we understand the breaking of the loaf, mentioned in the eleventh verse, as referring to a common meal. But this is inadmissible; for, having stated (Ac 20:7), that they came together to break the loaf, and now stating, for the first time, that Paul did break the loaf, we must conclude that by the same expression, Luke means the same thing. To this objection that Paul alone is said to have broken and eaten the bread, I answer, that this would be a very natural expression to indicate that Paul officiated at the table; but, on the other hand, if it is a common meal, it would be strange that he alone should eat, especially to the exclusion of his traveling companions, who were going to start as early in the morning as he did. I conclude, therefore, that the brethren met on the night after the Jewish Sabbath, which was still observed as a day of rest by all of them who were Jews or Jewish proselytes, and considering this the beginning of the first day of the week, spent it in the manner above described. On Sunday morning Paul and his companions resumed their journey, being constrained, no doubt, by the movements of the ship, which had already been in the harbor of Troas seven days. His example does not justify traveling on the Lord's day, except under similar constraint, and upon a mission as purely religious as that which was taking him to Jerusalem.8 They rejoiced not only that the young man was restored to life, but that by this means the gospel was attested to, and many confirmed in the belief of it.
The whole night was spent in religious discourse and conversation, interrupted, at midnight, by a death and a resurrection, and this followed by the celebration of the Lord's death, which brings the hope of a better resurrection. The whole scene concluded at daybreak, in one of those touching farewells, in which the pain of parting and the hope of meeting to part no more, struggle so tearfully for the mastery of the soul. It was a night long to be remembered by those who were there, and will yet be a theme of much conversation in eternity.
It is a question of some curiosity whether it was at daybreak on Sunday morning or Monday morning that this assembly was dismissed. They were assembled in the early part of the night, yet the time of their assembling was included in the "first day of the week." If the brethren in Troas were accustomed to begin and close the day at midnight, according to the Greek custom, it must have been Sunday night when they met. But if they reckoned according to the Jewish method, which began and closed the day with sunset, then they must have met on what we call Saturday night; for in this case the whole of that night would belong to the first day of the week, and Sunday night to the second day. It is supposed, by many commentators, that the Greek method prevailed, and that they met Sunday night; but, I am constrained to the other opinion; a conclusive proof of which I find in the fact, that if the meeting was on Sunday night, then the loaf was broken on Monday morning; for it was broken after midnight. There can be no doubt of this fact, unless we understand the breaking of the loaf, mentioned in the eleventh verse, as referring to a common meal. But this is inadmissible; for, having stated (Ac 20:7), that they came together to break the loaf, and now stating, for the first time, that Paul did break the loaf, we must conclude that by the same expression, Luke means the same thing. To this objection that Paul alone is said to have broken and eaten the bread, I answer, that this would be a very natural expression to indicate that Paul officiated at the table; but, on the other hand, if it is a common meal, it would be strange that he alone should eat, especially to the exclusion of his traveling companions, who were going to start as early in the morning as he did. I conclude, therefore, that the brethren met on the night after the Jewish Sabbath, which was still observed as a day of rest by all of them who were Jews or Jewish proselytes, and considering this the beginning of the first day of the week, spent it in the manner above described. On Sunday morning Paul and his companions resumed their journey, being constrained, no doubt, by the movements of the ship, which had already been in the harbor of Troas seven days. His example does not justify traveling on the Lord's day, except under similar constraint, and upon a mission as purely religious as that which was taking him to Jerusalem.8 They rejoiced not only that the young man was restored to life, but that by this means the gospel was attested to, and many confirmed in the belief of it.
Friday, May 20, 2011
Miracle At Troas; Acts 20:7 – 12 Part 2
Church History: Date: A.D. 53–57
Why this mention of many lights is not apparent. It, however, meets one of the slanders of the early enemies of Christianity, that Christians in their assemblies were accustomed to extinguish all the lights, and to commit every kind of abomination. Perhaps the mention of many lights here is designed to intimate that it was a place of public worship, as not only the Jews, but the Gentiles were accustomed to have many lights burning in such places.
The window was left open, probably to avoid the malice of their enemies, who might be disposed otherwise to charge them with holding their assemblies in darkness for purposes of iniquity. The window was a mere opening in the wall to let in light, as there was no glass known at that time; and as the shutters of the window were not closed, there was nothing to prevent Eutychus from falling down. Some have supposed that he was merely stunned with the fall, and that he was still alive. But the obvious and therefore the safest interpretation is, that he was actually killed by the fall, and was miraculously restored to life. This is an instance of sleeping in public worship that has some apology. The late hour of the night, and the length of the services were the excuses given. But, though the thing is often done now, yet how seldom is a sleeper in a church furnished with an excuse for it. No practice is more shameful, disrespectful, and abominable, than that so common of sleeping in the house of God. Paul fell on him, probably stretching himself out on him as Elisha did on the Shunammite's son, (2Kings 4:33-35). It was an act of tenderness and compassion, evincing a strong desire to restore him to life. His life was restored. This has all the appearance of having been a miracle. Life was restored to him as Paul spoke.
The alarm produced by the death of Eutychus, the astonishing display of divine power in his restoration to life, and the stillness of the midnight hour in which it all transpired, could but add greatly to the solemnity which already pervaded the audience. Their feelings were too deeply wrought upon to think of sleep, and the meeting was still protracted. They returned to the upper chamber, where the lights were still burning, and the elements of the Lord's supper remained as yet undistributed. Paul, notwithstanding the length and earnestness of his discourse, was still unexhausted.
Why this mention of many lights is not apparent. It, however, meets one of the slanders of the early enemies of Christianity, that Christians in their assemblies were accustomed to extinguish all the lights, and to commit every kind of abomination. Perhaps the mention of many lights here is designed to intimate that it was a place of public worship, as not only the Jews, but the Gentiles were accustomed to have many lights burning in such places.
The window was left open, probably to avoid the malice of their enemies, who might be disposed otherwise to charge them with holding their assemblies in darkness for purposes of iniquity. The window was a mere opening in the wall to let in light, as there was no glass known at that time; and as the shutters of the window were not closed, there was nothing to prevent Eutychus from falling down. Some have supposed that he was merely stunned with the fall, and that he was still alive. But the obvious and therefore the safest interpretation is, that he was actually killed by the fall, and was miraculously restored to life. This is an instance of sleeping in public worship that has some apology. The late hour of the night, and the length of the services were the excuses given. But, though the thing is often done now, yet how seldom is a sleeper in a church furnished with an excuse for it. No practice is more shameful, disrespectful, and abominable, than that so common of sleeping in the house of God. Paul fell on him, probably stretching himself out on him as Elisha did on the Shunammite's son, (2Kings 4:33-35). It was an act of tenderness and compassion, evincing a strong desire to restore him to life. His life was restored. This has all the appearance of having been a miracle. Life was restored to him as Paul spoke.
The alarm produced by the death of Eutychus, the astonishing display of divine power in his restoration to life, and the stillness of the midnight hour in which it all transpired, could but add greatly to the solemnity which already pervaded the audience. Their feelings were too deeply wrought upon to think of sleep, and the meeting was still protracted. They returned to the upper chamber, where the lights were still burning, and the elements of the Lord's supper remained as yet undistributed. Paul, notwithstanding the length and earnestness of his discourse, was still unexhausted.
Thursday, May 19, 2011
Miracle At Troas; Acts 20:7 – 12 Part 1
Church History: Date: A.D. 53–57
7On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight. 8There were many lamps in the upstairs room where we were meeting. 9 Seated in a window was a young man named Eutychus, who was sinking into a deep sleep as Paul talked on and on. When he was sound asleep, he fell to the ground from the third story and was picked up dead. 10Paul went down, threw himself on the young man and put his arms around him. "Don't be alarmed," he said. "He's alive!" 11Then he went upstairs again and broke bread and ate. After talking until daylight, he left. 12The people took the young man home alive and were greatly comforted.
The first day of the week; this was the day which the Lord had made, it being called from his resurrection, which was on this day, the Lord's day, (Revelation 1:10). On this day the disciples met, and Christ honored them with his presence, (John 20:19, 26). And when he was ascended, this day was appointed for the Christians to meet in, (1Corinthians 16:2); To break bread; to take a meal in common together, which they called Eucharist, or the love feast, so great a harmony and natural love was manifested in it; which was concluded with celebrating the Lord's supper; and this is chiefly, if not only, intended in this place. The love feasts being abused, were soon laid aside; but the other must continue until the Lord come, (1Corinthians 11:26).3
The discourse of Paul continued until the breaking of day. But it was interrupted about midnight by the accident that occurred to Eutychus. The fact that Paul was about to leave them on the next day, probably to see them no more, was the principal reason why his discourse was continued so long. We are not to suppose, however, that it was one continued or set discourse. No small part of the time might have been passed in hearing and answering questions, though Paul was the chief speaker. The case proves that such seasons of extraordinary devotion may, in peculiar circumstances, be proper. Occasions may arise where it will be proper for Christians to spend a much longer time than usual in public worship. It is evident, however, that such seasons do not often occur.
7On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight. 8There were many lamps in the upstairs room where we were meeting. 9 Seated in a window was a young man named Eutychus, who was sinking into a deep sleep as Paul talked on and on. When he was sound asleep, he fell to the ground from the third story and was picked up dead. 10Paul went down, threw himself on the young man and put his arms around him. "Don't be alarmed," he said. "He's alive!" 11Then he went upstairs again and broke bread and ate. After talking until daylight, he left. 12The people took the young man home alive and were greatly comforted.
The first day of the week; this was the day which the Lord had made, it being called from his resurrection, which was on this day, the Lord's day, (Revelation 1:10). On this day the disciples met, and Christ honored them with his presence, (John 20:19, 26). And when he was ascended, this day was appointed for the Christians to meet in, (1Corinthians 16:2); To break bread; to take a meal in common together, which they called Eucharist, or the love feast, so great a harmony and natural love was manifested in it; which was concluded with celebrating the Lord's supper; and this is chiefly, if not only, intended in this place. The love feasts being abused, were soon laid aside; but the other must continue until the Lord come, (1Corinthians 11:26).3
The discourse of Paul continued until the breaking of day. But it was interrupted about midnight by the accident that occurred to Eutychus. The fact that Paul was about to leave them on the next day, probably to see them no more, was the principal reason why his discourse was continued so long. We are not to suppose, however, that it was one continued or set discourse. No small part of the time might have been passed in hearing and answering questions, though Paul was the chief speaker. The case proves that such seasons of extraordinary devotion may, in peculiar circumstances, be proper. Occasions may arise where it will be proper for Christians to spend a much longer time than usual in public worship. It is evident, however, that such seasons do not often occur.
Wednesday, May 18, 2011
Travels Through Macedonia and Greece; Acts 20:1 – 6 Part 5
Church History: Date: A.D. 53–57
For the same grand purpose which prompted the great collection, Paul wrote, during his three months' stay in Corinth, the two epistles to the Galatians and the Romans. This we have already assumed in our references to them as cotemporaneous with the collection. The most conclusive evidence for assigning to them this date may be briefly stated as follows: In the epistle to the Romans, Paul expressly states that he was about to start for Jerusalem with the contribution which had been collected (Romans 15:25-26). But this could have been said only toward the close of his present stay in Corinth. Moreover, Gaius, who lived in Corinth, was his host at the time of writing to the Romans (compare Romans 16:23; 1Corinthians 1:14); and Phoebe, of the Corinthian seaport Cenchrea, was the bearer of the epistle (Romans 16:1). As for Galatians, it contains a reference to Paul's first visit to them, implying that he had been there a second time. His words are: "You know that it was on account of sickness that I preached the gospel to you at the first" (Galatians 4:13). It was written, then, after his second visit. But this leaves the date very indefinite, and there are no other notes of time within the epistle itself to fix it more definitely. There is, however, a close correspondence in subject-matter between it and the epistle to the Romans, indicating that they were written under the same condition of affairs, and about the same time. This, in the absence of conflicting evidence, is considered conclusive. It is not certain which of the two was written first, but, as in Romans, Paul speaks of his departure for Jerusalem as about to take place, it is more probable that Galatians was written previous to this. In both, the apostle contends by authority and by argument against the destructive teaching of the Judaizing party, striving, by this means, to put them to silence at the same time that he was aiming, by a noble act of self-denial, to win back their good-will, both to himself and to the Gentiles, whose cause he had espoused.
For the same grand purpose which prompted the great collection, Paul wrote, during his three months' stay in Corinth, the two epistles to the Galatians and the Romans. This we have already assumed in our references to them as cotemporaneous with the collection. The most conclusive evidence for assigning to them this date may be briefly stated as follows: In the epistle to the Romans, Paul expressly states that he was about to start for Jerusalem with the contribution which had been collected (Romans 15:25-26). But this could have been said only toward the close of his present stay in Corinth. Moreover, Gaius, who lived in Corinth, was his host at the time of writing to the Romans (compare Romans 16:23; 1Corinthians 1:14); and Phoebe, of the Corinthian seaport Cenchrea, was the bearer of the epistle (Romans 16:1). As for Galatians, it contains a reference to Paul's first visit to them, implying that he had been there a second time. His words are: "You know that it was on account of sickness that I preached the gospel to you at the first" (Galatians 4:13). It was written, then, after his second visit. But this leaves the date very indefinite, and there are no other notes of time within the epistle itself to fix it more definitely. There is, however, a close correspondence in subject-matter between it and the epistle to the Romans, indicating that they were written under the same condition of affairs, and about the same time. This, in the absence of conflicting evidence, is considered conclusive. It is not certain which of the two was written first, but, as in Romans, Paul speaks of his departure for Jerusalem as about to take place, it is more probable that Galatians was written previous to this. In both, the apostle contends by authority and by argument against the destructive teaching of the Judaizing party, striving, by this means, to put them to silence at the same time that he was aiming, by a noble act of self-denial, to win back their good-will, both to himself and to the Gentiles, whose cause he had espoused.
Tuesday, May 17, 2011
Travels Through Macedonia and Greece; Acts 20:1 – 6 Part 5
Church History: Date: A.D. 53–57
For the same grand purpose which prompted the great collection, Paul wrote, during his three months' stay in Corinth, the two epistles to the Galatians and the Romans. This we have already assumed in our references to them as contemporaneous with the collection. The most conclusive evidence for assigning to them this date may be briefly stated as follows: In the epistle to the Romans, Paul expressly states that he was about to start for Jerusalem with the contribution which had been collected (Romans 15:25-26). But this could have been said only toward the close of his present stay in Corinth. Moreover, Gaius, who lived in Corinth, was his host at the time of writing to the Romans (compare Romans 16:23; 1Corinthians 1:14); and Phoebe, of the Corinthian seaport Cenchrea, was the bearer of the epistle (Romans 16:1). As for Galatians, it contains a reference to Paul's first visit to them, implying that he had been there a second time. His words are: "You know that it was on account of sickness that I preached the gospel to you at the first" (Galatians 4:13). It was written, then, after his second visit. But this leaves the date very indefinite, and there are no other notes of time within the epistle itself to fix it more definitely. There is, however, a close correspondence in subject-matter between it and the epistle to the Romans, indicating that they were written under the same condition of affairs, and about the same time. This, in the absence of conflicting evidence, is considered conclusive. It is not certain which of the two was written first, but, as in Romans, Paul speaks of his departure for Jerusalem as about to take place, it is more probable that Galatians was written previous to this. In both, the apostle contends by authority and by argument against the destructive teaching of the Judaizing party, striving, by this means, to put them to silence at the same time that he was aiming, by a noble act of self-denial, to win back their good-will, both to himself and to the Gentiles, whose cause he had espoused
For the same grand purpose which prompted the great collection, Paul wrote, during his three months' stay in Corinth, the two epistles to the Galatians and the Romans. This we have already assumed in our references to them as contemporaneous with the collection. The most conclusive evidence for assigning to them this date may be briefly stated as follows: In the epistle to the Romans, Paul expressly states that he was about to start for Jerusalem with the contribution which had been collected (Romans 15:25-26). But this could have been said only toward the close of his present stay in Corinth. Moreover, Gaius, who lived in Corinth, was his host at the time of writing to the Romans (compare Romans 16:23; 1Corinthians 1:14); and Phoebe, of the Corinthian seaport Cenchrea, was the bearer of the epistle (Romans 16:1). As for Galatians, it contains a reference to Paul's first visit to them, implying that he had been there a second time. His words are: "You know that it was on account of sickness that I preached the gospel to you at the first" (Galatians 4:13). It was written, then, after his second visit. But this leaves the date very indefinite, and there are no other notes of time within the epistle itself to fix it more definitely. There is, however, a close correspondence in subject-matter between it and the epistle to the Romans, indicating that they were written under the same condition of affairs, and about the same time. This, in the absence of conflicting evidence, is considered conclusive. It is not certain which of the two was written first, but, as in Romans, Paul speaks of his departure for Jerusalem as about to take place, it is more probable that Galatians was written previous to this. In both, the apostle contends by authority and by argument against the destructive teaching of the Judaizing party, striving, by this means, to put them to silence at the same time that he was aiming, by a noble act of self-denial, to win back their good-will, both to himself and to the Gentiles, whose cause he had espoused
Monday, May 16, 2011
Travels Through Macedonia and Greece; Acts 20:1 – 6 Part 4
Church History: Date: A.D. 53–57
Already engaged in a general collection among Churches composed chiefly of Gentiles, for the benefit of Jewish saints in Judea, and knowing the tendency of a kind action to win back alienated affections, he pushes the work forward with renewed determination, for the accomplishment of this good end. He presents this motive to the Corinthians, in the following words: "For the ministration of this service not only supplies the wants of the saints, but also super abounds to God, by means of many thanksgivings (they glorifying God, through the proof supplied by this ministration of your subjection to the gospel of Jesus Christ which you have confessed, and of the liberality of your fellowship for them and for all), and by their prayers in your behalf, having a great affection for you on account of the exceeding favor of God which is in you" (2Corinthians 9:12-14). He here expresses as great confidence in the good result of the enterprise, as if it were already accomplished, and the Jews were already overflowing with affection to the Gentiles, and offering many thanksgivings and prayers to God in their behalf. Thus he felt while stimulating the liberality of the brethren; but when the collections were all made in the Churches, and he was about to start from Corinth to Jerusalem with it, his anxiety was most intense, and he began to fear the alienation of the Jews was so great that they would not accept the gift, and thus the breach he was trying to close would be opened wider. We know this by the almost painful earnestness with which he calls upon the brethren at Rome to pray with him for the success of his efforts. He says: "Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that you strive together with me in prayer to God for me, that I may be delivered from the disobedient in Judea, and that my service which I have for Jerusalem may be accepted by the saints" (Romans 15:30-31). If he called earnestly for the prayers of the distant Church at Rome, how much more must he have enlisted those of the Churches in Achaia and Macedonia, who were immediately concerned in the enterprise itself! Here we have here the spectacle of a man who was regarded with suspicion, if not with positive dislike, by a large portion of his brethren. They were also securing from others who were involved with him in the same reproach, a self-denying contribution for the temporal wants of the disaffected party; and, then, fearing lest their disaffection was so great as to lead them to reject the gift, a fear which would cause most men to withhold it entirely. He calls upon all the donors to unite in persistent prayer that it might not be rejected. The object of it all, too, was to gain no selfish ends, but to win back the alienated affections of brethren, and to preserve the unity of the body of Christ. No nobler instance of disinterested benevolence can be found in the history of men. The prosecution of the enterprise as we will hereafter see, was in keeping with the magnanimity of its inception. But before we consider it further, we must briefly notice some kindred facts.
Already engaged in a general collection among Churches composed chiefly of Gentiles, for the benefit of Jewish saints in Judea, and knowing the tendency of a kind action to win back alienated affections, he pushes the work forward with renewed determination, for the accomplishment of this good end. He presents this motive to the Corinthians, in the following words: "For the ministration of this service not only supplies the wants of the saints, but also super abounds to God, by means of many thanksgivings (they glorifying God, through the proof supplied by this ministration of your subjection to the gospel of Jesus Christ which you have confessed, and of the liberality of your fellowship for them and for all), and by their prayers in your behalf, having a great affection for you on account of the exceeding favor of God which is in you" (2Corinthians 9:12-14). He here expresses as great confidence in the good result of the enterprise, as if it were already accomplished, and the Jews were already overflowing with affection to the Gentiles, and offering many thanksgivings and prayers to God in their behalf. Thus he felt while stimulating the liberality of the brethren; but when the collections were all made in the Churches, and he was about to start from Corinth to Jerusalem with it, his anxiety was most intense, and he began to fear the alienation of the Jews was so great that they would not accept the gift, and thus the breach he was trying to close would be opened wider. We know this by the almost painful earnestness with which he calls upon the brethren at Rome to pray with him for the success of his efforts. He says: "Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that you strive together with me in prayer to God for me, that I may be delivered from the disobedient in Judea, and that my service which I have for Jerusalem may be accepted by the saints" (Romans 15:30-31). If he called earnestly for the prayers of the distant Church at Rome, how much more must he have enlisted those of the Churches in Achaia and Macedonia, who were immediately concerned in the enterprise itself! Here we have here the spectacle of a man who was regarded with suspicion, if not with positive dislike, by a large portion of his brethren. They were also securing from others who were involved with him in the same reproach, a self-denying contribution for the temporal wants of the disaffected party; and, then, fearing lest their disaffection was so great as to lead them to reject the gift, a fear which would cause most men to withhold it entirely. He calls upon all the donors to unite in persistent prayer that it might not be rejected. The object of it all, too, was to gain no selfish ends, but to win back the alienated affections of brethren, and to preserve the unity of the body of Christ. No nobler instance of disinterested benevolence can be found in the history of men. The prosecution of the enterprise as we will hereafter see, was in keeping with the magnanimity of its inception. But before we consider it further, we must briefly notice some kindred facts.
Travels Through Macedonia and Greece; Acts 20:1 – 6 Part 3
Church History: Date: A.D. 53–57
The career of the apostle for the next few months is not given in detail, but the whole is condensed into this brief statement:
“He traveled through that area, speaking many words of encouragement to the people, and finally arrived in Greece.” Several events transpired during this interval of time which was hurriedly passed over. Knowledge of this is accessible through epistles written at the time, and which we shall briefly consider.
When Paul and Barnabas were in Jerusalem on the mission from the Church in Antioch, as recorded in the fifteenth chapter of Acts, it was formally agreed, among the apostles then present, that Peter, James, and John should labor chiefly among the Jews, and Paul and Barnabas among the Gentiles. It was stipulated, however, that the latter should assist in providing for the poor in Judea. "This," says Paul, "I was also planning to do" (Galatians 2:6-10). In accordance with this agreement, we find that he was now urging a general collection in the Churches of Macedonia and Achaia for this purpose (2Corinthians 1:1 and 2Corinthians 8:1-15). The Churches in Achaia, indeed, were ready for the contribution a whole year before this, and Paul had written to them in the First Epistle to the Corinthians, "Upon the first day of the week, let each of you lay by him in store, as God has prospered him, that there be no collections when I come" (1Corinthians 16:2; 2Corinthians 9:1-2). For prudential considerations, such as prompted him so often to labor without remuneration from the Churches, he was not willing to be himself the bearer of this gift, although the Churches in Macedonia had entreated him to do so (2Corinthians 8:4). He at first, indeed, had not fully intended to go to Jerusalem in connection with it, but had said to the Churches, "Whomsoever you will approve by letters, them will I send to take your gift to Jerusalem; and if it be proper that I should go also, they shall go with me" (1Corinthians 16:3-4). The importance of the mission, however, grew more momentous as time advanced, so that he resolved to go himself, and the enterprise became a subject of most absorbing interest.
The circumstance which led to this result was the increasing alienation between the Jews and the Gentiles within the Church. The decree of the apostles and inspired brethren in Jerusalem, though it had given comfort to the Church in Antioch, where the controversy first became rife (Acts 15:30-35), and had done good everywhere that it was carried (Acts 16:4-5), had not succeeded in entirely quelling the pride and arrogance of the Judaizing teachers. They had persisted in their schismatical efforts, until there was not a wide-spread disaffection between the parties, threatening to render the whole Church into two hostile bodies. By this influence the Churches in Galatia had become almost entirely alienated from Paul, for whom they once would have been willing to pluck out their own eyes, and were rapidly led back under bondage to the law of Moses (compare Galatians 1:6; 4:15, 10-21; 5:1). The Church in Rome, at the opposite extremity of the territory which had been evangelized, was also disturbed by factions, the Jews insisting that justification was by works of law, and that the distinctions of meats and holy days should be perpetuated (Romans 3:1-5:21; 14:1-23). Such danger to the cause could but be to Paul a source of inexpressible anxiety; and while it was imminent he concentrated all his energies to its aversions.
The career of the apostle for the next few months is not given in detail, but the whole is condensed into this brief statement:
“He traveled through that area, speaking many words of encouragement to the people, and finally arrived in Greece.” Several events transpired during this interval of time which was hurriedly passed over. Knowledge of this is accessible through epistles written at the time, and which we shall briefly consider.
When Paul and Barnabas were in Jerusalem on the mission from the Church in Antioch, as recorded in the fifteenth chapter of Acts, it was formally agreed, among the apostles then present, that Peter, James, and John should labor chiefly among the Jews, and Paul and Barnabas among the Gentiles. It was stipulated, however, that the latter should assist in providing for the poor in Judea. "This," says Paul, "I was also planning to do" (Galatians 2:6-10). In accordance with this agreement, we find that he was now urging a general collection in the Churches of Macedonia and Achaia for this purpose (2Corinthians 1:1 and 2Corinthians 8:1-15). The Churches in Achaia, indeed, were ready for the contribution a whole year before this, and Paul had written to them in the First Epistle to the Corinthians, "Upon the first day of the week, let each of you lay by him in store, as God has prospered him, that there be no collections when I come" (1Corinthians 16:2; 2Corinthians 9:1-2). For prudential considerations, such as prompted him so often to labor without remuneration from the Churches, he was not willing to be himself the bearer of this gift, although the Churches in Macedonia had entreated him to do so (2Corinthians 8:4). He at first, indeed, had not fully intended to go to Jerusalem in connection with it, but had said to the Churches, "Whomsoever you will approve by letters, them will I send to take your gift to Jerusalem; and if it be proper that I should go also, they shall go with me" (1Corinthians 16:3-4). The importance of the mission, however, grew more momentous as time advanced, so that he resolved to go himself, and the enterprise became a subject of most absorbing interest.
The circumstance which led to this result was the increasing alienation between the Jews and the Gentiles within the Church. The decree of the apostles and inspired brethren in Jerusalem, though it had given comfort to the Church in Antioch, where the controversy first became rife (Acts 15:30-35), and had done good everywhere that it was carried (Acts 16:4-5), had not succeeded in entirely quelling the pride and arrogance of the Judaizing teachers. They had persisted in their schismatical efforts, until there was not a wide-spread disaffection between the parties, threatening to render the whole Church into two hostile bodies. By this influence the Churches in Galatia had become almost entirely alienated from Paul, for whom they once would have been willing to pluck out their own eyes, and were rapidly led back under bondage to the law of Moses (compare Galatians 1:6; 4:15, 10-21; 5:1). The Church in Rome, at the opposite extremity of the territory which had been evangelized, was also disturbed by factions, the Jews insisting that justification was by works of law, and that the distinctions of meats and holy days should be perpetuated (Romans 3:1-5:21; 14:1-23). Such danger to the cause could but be to Paul a source of inexpressible anxiety; and while it was imminent he concentrated all his energies to its aversions.
Thursday, May 12, 2011
Travels Through Macedonia and Greece; Acts 20:1 – 6 Part 2
Church History: Date: A.D. 53–57
We have followed this suffering apostle through many disheartening scenes, and will yet follow him through many more; but only on this occasion do we find his heart so sunken within him that he cannot preach the gospel, though the door is opened to him by the Lord. He had hoped that the weight of sorrow which was pressing him down above his strength to bear (2Corinthians 1:8), would be relieved by the sympathy of the beloved Titus, and the good news that he might bring from Corinth. The pain of disappointment added the last ounce to the weight which crushed his spirit, and he rushed on, blinded with tears, in the course by which Titus was coming. A heart so strong to endure, when once crushed, can not readily resume its normal buoyancy. Even after the sea was between him and Ephesus, and he was once more among the disciples of Macedonia, he is still constrained to confess, "When we had come into Macedonia, our flesh had no rest, but we were afflicted on every side; without were fighting; within were fears" (2Corinthians 7:5). Finally, however, the long-expected Titus arrived with good news from Corinth, and thus the Lord, who never forgets his servants in affliction, brought comfort to the overburdened heart of Paul, and enabled him to change the tone of the second letter to the Corinthians, and express himself in these words: "Nevertheless, God, who is the comforter of those who are lowly, comforted us by the coming of Titus, and not by his coming only, but by the consolation with which he was comforted in you, telling us your earnest desire, your mourning, your fervent mind toward me, so that I rejoiced all the more" (2Corinthians 7:5-12). But the news brought by Titus was not all of a cheering kind. He told of the good effects of the former epistle; that the majority of the Church had repented of their evil practices; that they had excluded the incestuous man (2Corinthians 2:5-11); and that they were progressing in their preparation for a large contribution to the poor saints in Judea (2Corinthians 9:1-2). But he also brought word that Paul had some bitter personal enemies in the Church, who were endeavoring to injure his reputation, and subvert his apostolic authority (2Corinthians 10:1-18; 12:1-21). For the purpose of counteracting the influence of these ministers of Satan (2Corinthians 11:13-15), encouraging the faithful brethren in their renewed zeal, and presenting to them many solemn and touching reflections suggested by his own afflictions, he addressed them the epistle known as the Second to the Corinthians, and dispatched it by the hand of Titus and two other brethren, whose names are not mentioned (2Corinthians 8:16-24). That we are right in assuming this as the date of this epistle, is easily established. For, First, He refers, in the epistle, to having recently come from Asia into Macedonia (2Corinthians 1:16; 7:5), which he had now done according to the history. Second, He wrote from Macedonia, when about to start from that province to Corinth (2Corinthians 8:3; 12:14; 13:1). But he was never in Macedonia previous to this, except prior to the establishment of a Church in Corinth, and he was never here afterward on his way from Asia to Corinth.
We have followed this suffering apostle through many disheartening scenes, and will yet follow him through many more; but only on this occasion do we find his heart so sunken within him that he cannot preach the gospel, though the door is opened to him by the Lord. He had hoped that the weight of sorrow which was pressing him down above his strength to bear (2Corinthians 1:8), would be relieved by the sympathy of the beloved Titus, and the good news that he might bring from Corinth. The pain of disappointment added the last ounce to the weight which crushed his spirit, and he rushed on, blinded with tears, in the course by which Titus was coming. A heart so strong to endure, when once crushed, can not readily resume its normal buoyancy. Even after the sea was between him and Ephesus, and he was once more among the disciples of Macedonia, he is still constrained to confess, "When we had come into Macedonia, our flesh had no rest, but we were afflicted on every side; without were fighting; within were fears" (2Corinthians 7:5). Finally, however, the long-expected Titus arrived with good news from Corinth, and thus the Lord, who never forgets his servants in affliction, brought comfort to the overburdened heart of Paul, and enabled him to change the tone of the second letter to the Corinthians, and express himself in these words: "Nevertheless, God, who is the comforter of those who are lowly, comforted us by the coming of Titus, and not by his coming only, but by the consolation with which he was comforted in you, telling us your earnest desire, your mourning, your fervent mind toward me, so that I rejoiced all the more" (2Corinthians 7:5-12). But the news brought by Titus was not all of a cheering kind. He told of the good effects of the former epistle; that the majority of the Church had repented of their evil practices; that they had excluded the incestuous man (2Corinthians 2:5-11); and that they were progressing in their preparation for a large contribution to the poor saints in Judea (2Corinthians 9:1-2). But he also brought word that Paul had some bitter personal enemies in the Church, who were endeavoring to injure his reputation, and subvert his apostolic authority (2Corinthians 10:1-18; 12:1-21). For the purpose of counteracting the influence of these ministers of Satan (2Corinthians 11:13-15), encouraging the faithful brethren in their renewed zeal, and presenting to them many solemn and touching reflections suggested by his own afflictions, he addressed them the epistle known as the Second to the Corinthians, and dispatched it by the hand of Titus and two other brethren, whose names are not mentioned (2Corinthians 8:16-24). That we are right in assuming this as the date of this epistle, is easily established. For, First, He refers, in the epistle, to having recently come from Asia into Macedonia (2Corinthians 1:16; 7:5), which he had now done according to the history. Second, He wrote from Macedonia, when about to start from that province to Corinth (2Corinthians 8:3; 12:14; 13:1). But he was never in Macedonia previous to this, except prior to the establishment of a Church in Corinth, and he was never here afterward on his way from Asia to Corinth.
Wednesday, May 11, 2011
Travels Through Macedonia and Greece; Acts 20:1 – 6 Part 1
Church History: Date: A.D. 53–57
1When the uproar had ended, Paul sent for the disciples and, after encouraging them, said good-by and set out for Macedonia. 2He traveled through that area, speaking many words of encouragement to the people, and finally arrived in Greece, 3where he stayed three months. Because the Jews made a plot against him just as he was about to sail for Syria, he decided to go back through Macedonia. 4He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy also, and Tychicus and Trophimus from the province of Asia. 5These men went on ahead and waited for us at Troas. 6But we sailed from Philippi after the Feast of Unleavened Bread, and five days later joined the others at Troas, where we stayed seven days.
This was the conclusion of the long-continued labors of the apostle in Ephesus. The "great and effectual door," which he saw open before him only a few weeks previous, had now been suddenly closed; and the "many adversaries," whom he spoke of when he had resolved to remain in Ephesus till Pentecost (1Corinthians 16:8-9), had prevailed against him. He had accomplished much in the city and province, but there seemed now a terrible reaction among the people in favor of their time-honored idolatry, threatening to crush out the results of his long and arduous labors. When the disciples, whom he had taught and warned with tears, both publicly and from house to house, for the space of three years (Acts 20:31), were gathered around him for the last time, and he was about to leave them. No tongue can tell the bitterness of the final farewell. All was dark behind him, and all forbidding before him; for he turns his face toward the shore across the Aegean, where he had been welcomed before with stripes and imprisonment. No attempt is made, either by Luke or himself, to describe his feelings, until he reached Troas, where he was to embark for Macedonia, and where he expected to meet Titus returning from Corinth. At this point, a remark of his own gives us a clear insight to the pent-up sorrows of his heart. He writes to the Corinthians: "When I came to Troas for the gospel of Christ, and a door was opened to me by the Lord, I had no rest in my spirit, because I found not my brother Titus; but took leave of them, and came away into Macedonia" (2Corinthians 2:12-13).
1When the uproar had ended, Paul sent for the disciples and, after encouraging them, said good-by and set out for Macedonia. 2He traveled through that area, speaking many words of encouragement to the people, and finally arrived in Greece, 3where he stayed three months. Because the Jews made a plot against him just as he was about to sail for Syria, he decided to go back through Macedonia. 4He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy also, and Tychicus and Trophimus from the province of Asia. 5These men went on ahead and waited for us at Troas. 6But we sailed from Philippi after the Feast of Unleavened Bread, and five days later joined the others at Troas, where we stayed seven days.
This was the conclusion of the long-continued labors of the apostle in Ephesus. The "great and effectual door," which he saw open before him only a few weeks previous, had now been suddenly closed; and the "many adversaries," whom he spoke of when he had resolved to remain in Ephesus till Pentecost (1Corinthians 16:8-9), had prevailed against him. He had accomplished much in the city and province, but there seemed now a terrible reaction among the people in favor of their time-honored idolatry, threatening to crush out the results of his long and arduous labors. When the disciples, whom he had taught and warned with tears, both publicly and from house to house, for the space of three years (Acts 20:31), were gathered around him for the last time, and he was about to leave them. No tongue can tell the bitterness of the final farewell. All was dark behind him, and all forbidding before him; for he turns his face toward the shore across the Aegean, where he had been welcomed before with stripes and imprisonment. No attempt is made, either by Luke or himself, to describe his feelings, until he reached Troas, where he was to embark for Macedonia, and where he expected to meet Titus returning from Corinth. At this point, a remark of his own gives us a clear insight to the pent-up sorrows of his heart. He writes to the Corinthians: "When I came to Troas for the gospel of Christ, and a door was opened to me by the Lord, I had no rest in my spirit, because I found not my brother Titus; but took leave of them, and came away into Macedonia" (2Corinthians 2:12-13).
Tuesday, May 10, 2011
Paul Writes Galatians From Macedonia; Acts 18:3, Acts 20:1-6
Church History: Date: A.D. 53–57
This epistle of Paul is directed not to the church or churches of a single city, as some others are, but of a country or province, for so Galatia was. It is very probable that these Galatians were first converted to the Christian faith by his ministry; or, if he was not the instrument of planting, yet at least he had been employed in watering these churches, as is evident from this epistle itself, and also from (Acts 18:23), where we find him going over all the country of Galatia and Phrygia in order, strengthening all the disciples. While he was with them, they had expressed the greatest esteem and affection both for his person and ministry; but he had not been long absent from them before some Judaism teachers got in among them, by whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the other.
The chief aim of these false teachers was to draw them off from the truth as it is in Jesus, particularly in the great doctrine of justification, which they grossly perverted, by asserting the necessity of joining the observance of the law of Moses with faith in Christ in order to achieve it. They did all they could to lessen the character and reputation of the apostle, and to raise up their own at the expense of his. They represented him as one who, if he was to be accepted as an apostle, was much inferior to others, particularly when compared to Peter, James, and John, whose followers, it is likely, they pretended to be. In both of these attempts they had been all to successful.
This was the reason for his writing this epistle, wherein he expresses his great concern that they had allowed themselves to be turned aside from the faith of the gospel. He vindicates his own character and authority as an apostle against the accusations of his enemies, showing that his mission and doctrine were both divine, and that he was not, upon any account, behind the very chief of the apostles, (2Corinthians 11:5). He then sets himself to assert and maintain the great gospel doctrine of justification by faith without the works of the law, and to alleviate some difficulties that might be apt to arise in their minds concerning it. Having established this important doctrine, he exhorts them to stand fast in the liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them several very needful counsels and directions and then concludes the epistle by giving them a just description of those false teachers by whom they had been ensnared, and, on the contrary, of his own temper and behavior. In all this his great scope and design were to recover those who had been perverted, to settle those who might be wavering, and to confirm such among them as had kept their integrity.
This epistle of Paul is directed not to the church or churches of a single city, as some others are, but of a country or province, for so Galatia was. It is very probable that these Galatians were first converted to the Christian faith by his ministry; or, if he was not the instrument of planting, yet at least he had been employed in watering these churches, as is evident from this epistle itself, and also from (Acts 18:23), where we find him going over all the country of Galatia and Phrygia in order, strengthening all the disciples. While he was with them, they had expressed the greatest esteem and affection both for his person and ministry; but he had not been long absent from them before some Judaism teachers got in among them, by whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the other.
The chief aim of these false teachers was to draw them off from the truth as it is in Jesus, particularly in the great doctrine of justification, which they grossly perverted, by asserting the necessity of joining the observance of the law of Moses with faith in Christ in order to achieve it. They did all they could to lessen the character and reputation of the apostle, and to raise up their own at the expense of his. They represented him as one who, if he was to be accepted as an apostle, was much inferior to others, particularly when compared to Peter, James, and John, whose followers, it is likely, they pretended to be. In both of these attempts they had been all to successful.
This was the reason for his writing this epistle, wherein he expresses his great concern that they had allowed themselves to be turned aside from the faith of the gospel. He vindicates his own character and authority as an apostle against the accusations of his enemies, showing that his mission and doctrine were both divine, and that he was not, upon any account, behind the very chief of the apostles, (2Corinthians 11:5). He then sets himself to assert and maintain the great gospel doctrine of justification by faith without the works of the law, and to alleviate some difficulties that might be apt to arise in their minds concerning it. Having established this important doctrine, he exhorts them to stand fast in the liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them several very needful counsels and directions and then concludes the epistle by giving them a just description of those false teachers by whom they had been ensnared, and, on the contrary, of his own temper and behavior. In all this his great scope and design were to recover those who had been perverted, to settle those who might be wavering, and to confirm such among them as had kept their integrity.
Monday, May 9, 2011
Paul writes Romans From Corinth; Romans 15:25-26, Romans 16:23, 1Corinthians 1:14
Church History: Date: A.D. 53–57
If we compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have on record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and labored more abundantly than any other. His natural parts, I doubt not, were very convincing. His apprehension was quick and piercing; his expressions were fluent and copious; his affections were very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor. But when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher. No one was more suited to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, &c., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us.
This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative Excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written from Corinth, while Paul made a short stay there in his way to Troas, (Acts 20:5-6). He sent Phebe, to deliver the letter to the Romans. She was a servant of the church at Cenchrea (Romans 16:1), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Romans 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned (Acts 20:4). Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, (Romans 15:26).
If we compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have on record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and labored more abundantly than any other. His natural parts, I doubt not, were very convincing. His apprehension was quick and piercing; his expressions were fluent and copious; his affections were very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor. But when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher. No one was more suited to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, &c., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us.
This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative Excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written from Corinth, while Paul made a short stay there in his way to Troas, (Acts 20:5-6). He sent Phebe, to deliver the letter to the Romans. She was a servant of the church at Cenchrea (Romans 16:1), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Romans 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned (Acts 20:4). Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, (Romans 15:26).
Friday, May 6, 2011
Paul Writes 2Corinthians From Macedonia; 2Corinthians 1:1-16
Church History: Date: A.D. 53–57
In his former epistle the apostle had signified his intentions of coming to Corinth, as he passed through Macedonia (1Corinthians 16:1-24), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seems to be these two urgent occasions: 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This he gives directions about (2Corinthians 2:1-17), and afterward (2Corinthians 7:1-16) he declares the satisfaction he had upon the intelligence he received of their good behavior in that affair. 2. There was a collection now being taken for the poor saints at Jerusalem, in which he exhorts the Corinthians to take part, (2Corinthians 8:1-9:15).
In his former epistle the apostle had signified his intentions of coming to Corinth, as he passed through Macedonia (1Corinthians 16:1-24), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seems to be these two urgent occasions: 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This he gives directions about (2Corinthians 2:1-17), and afterward (2Corinthians 7:1-16) he declares the satisfaction he had upon the intelligence he received of their good behavior in that affair. 2. There was a collection now being taken for the poor saints at Jerusalem, in which he exhorts the Corinthians to take part, (2Corinthians 8:1-9:15).
Thursday, May 5, 2011
Paul Writes 1Corinthians From Ephesus; 1Corinthians 16:1-9, 2Corinthians 9:1-2
Church History: Date: A.D. 53–57
Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechæum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city, Paul, by the blessing of God on his labors, planted and raised a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, (Acts 18:1-18), compared with some passages in this epistle, particularly (1Corinthians 12:2), where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, (Acts 18:8). He continued in this city nearly two years, as is plain from (Acts 18:11,18) compared, and labored with great success, being encouraged by a divine vision assuring him God had much people in that city, (Acts 18:9-10). Nor did he use to stay long in a place where his ministry didn’t meet with acceptance and success.
Sometime after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is extremely visible how much their wealth had helped to corrupt their manners. The many faults for which the apostle reprehends them, pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle.
Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechæum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city, Paul, by the blessing of God on his labors, planted and raised a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, (Acts 18:1-18), compared with some passages in this epistle, particularly (1Corinthians 12:2), where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, (Acts 18:8). He continued in this city nearly two years, as is plain from (Acts 18:11,18) compared, and labored with great success, being encouraged by a divine vision assuring him God had much people in that city, (Acts 18:9-10). Nor did he use to stay long in a place where his ministry didn’t meet with acceptance and success.
Sometime after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is extremely visible how much their wealth had helped to corrupt their manners. The many faults for which the apostle reprehends them, pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle.
Wednesday, May 4, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 6
Church History: Date: A.D. 53–57
He turned them over to the regular methods of the law, which ought always to supersede popular turmoil, and in civilized well-governed nations will do so. If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this complaint, find themselves harmed, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action to due process, and the matter shall be fairly tried, and justice done: The law is open, and there are deputies; there is a proconsul and his delegate, whose business it is to hear both sides, and to determine according to equity; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people.
He made them aware of the danger they were in, and of the position they have put themselves in by this riot. We are in danger to be called in question for this day's uproar. We may called into account for this behavior. When he has finished showing them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to disperse. He dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so
He turned them over to the regular methods of the law, which ought always to supersede popular turmoil, and in civilized well-governed nations will do so. If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this complaint, find themselves harmed, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action to due process, and the matter shall be fairly tried, and justice done: The law is open, and there are deputies; there is a proconsul and his delegate, whose business it is to hear both sides, and to determine according to equity; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people.
He made them aware of the danger they were in, and of the position they have put themselves in by this riot. We are in danger to be called in question for this day's uproar. We may called into account for this behavior. When he has finished showing them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to disperse. He dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so
Tuesday, May 3, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 5
Church History: Date: A.D. 53–57
The prosecutors decided to drop the prosecution of Paul's friends, and to turn it into acclamations in honor of their goddess When they knew that he was a Jew, and, as such, an enemy to the worship of Diana (for the Jews had now an implacable hatred to idols and idolatry), whatever Alexander had to say either for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, "Great is Diana of the Ephesians. Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to Diana's temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with, Great is Diana of the Ephesians.
The crowd was suppressed and quieted by the prudence and vigilance of the town-clerk. He humors them with an acknowledgment that Diana was the celebrated goddess of the Ephesians. There was no reason for them to be so loud and boisterous in asserting a truth which nobody denied, or could be ignorant of. Everyone knows that the city of the Ephesians is a worshipper of the great goddess Diana. No one knew when this image of Diana had been set up and no one knew who made it. The people were led to believe it fell down from Jupiter. "Now these things," says the town-clerk very gravely (we can’t be sure if he even believed it himself or not), "cannot be spoken against; they have obtained such universal credit that you need not fear contradiction, it can do you no harm." "Since the image of Diana fell down from Jupiter, as we all believe, then what is said against gods made with hands does not at all affect us."
He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from: You ought to be quiet, and to do nothing rashly. He ignores the hatred that had been building toward Paul and his associates, and tells them, they were not the men that they were represented to be: "You have brought to me these men, and are ready to pull them to pieces; but have you considered what it is they have done? Can you prove these accusations? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any dedicated thing. They have done any damage to Diana's temple or the treasures in it; nor are they blasphemers of your goddess; they have not given any offensive language to the worshippers of Diana, nor spoken out against her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not invoke any bitterness against you? Since they are calm, why should you be hot?"
The prosecutors decided to drop the prosecution of Paul's friends, and to turn it into acclamations in honor of their goddess When they knew that he was a Jew, and, as such, an enemy to the worship of Diana (for the Jews had now an implacable hatred to idols and idolatry), whatever Alexander had to say either for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, "Great is Diana of the Ephesians. Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to Diana's temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with, Great is Diana of the Ephesians.
The crowd was suppressed and quieted by the prudence and vigilance of the town-clerk. He humors them with an acknowledgment that Diana was the celebrated goddess of the Ephesians. There was no reason for them to be so loud and boisterous in asserting a truth which nobody denied, or could be ignorant of. Everyone knows that the city of the Ephesians is a worshipper of the great goddess Diana. No one knew when this image of Diana had been set up and no one knew who made it. The people were led to believe it fell down from Jupiter. "Now these things," says the town-clerk very gravely (we can’t be sure if he even believed it himself or not), "cannot be spoken against; they have obtained such universal credit that you need not fear contradiction, it can do you no harm." "Since the image of Diana fell down from Jupiter, as we all believe, then what is said against gods made with hands does not at all affect us."
He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from: You ought to be quiet, and to do nothing rashly. He ignores the hatred that had been building toward Paul and his associates, and tells them, they were not the men that they were represented to be: "You have brought to me these men, and are ready to pull them to pieces; but have you considered what it is they have done? Can you prove these accusations? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any dedicated thing. They have done any damage to Diana's temple or the treasures in it; nor are they blasphemers of your goddess; they have not given any offensive language to the worshippers of Diana, nor spoken out against her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not invoke any bitterness against you? Since they are calm, why should you be hot?"
Monday, May 2, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 4
Church History: Date: A.D. 53–57
What followed was the proceedings of a mob under the power of these resentments, and how far they were carried. They laid hands on some of Paul's companions, and hurried them into the theater. Some think they planned to make them fight with beasts, as Paul had sometimes done. Perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, both of whom we read about elsewhere. Gaius was of Derbe, (Acts 20:4). Aristarchus is also there spoken of, (Colossians 4:10). They came with Paul from Macedonia, and this was their only crime, that they were Paul's companions in travel, both in services and sufferings.
Paul had escaped being seized by them. When he realized that his friends were in distress for his sake, he wanted to go to the people, to sacrifice himself, if there were no other remedy. He would rather do this than have his friends suffer on his account; this was an evidence of a generous spirit, and that he loved his neighbor as himself.
He was persuaded not to do it by the kindness of his friends, who overruled him. Others of his friends intervened, to prevent his throwing himself into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore it was better to let them bear the brunt of the storm.
The mob was in a state of confusion. Some cried one thing and some another, according as their own interests, and perhaps what they had heard. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one another's intentions. They contradicted one another, and most didn’t even know why they were there.
The Jews were not as interested in this turmoil as they had been in other places where they started it themselves. Here at Ephesus they had did not have enough interest to incite the mob, but when it was started, they had ill-will enough to join in. They called upon Alexander to speak on the behalf of the Jews against Paul and his companions. They viewed as necessary in their own defense, and therefore what he said is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul was. Now they wanted them know that they were as much Paul's enemies as they were. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a proper person to accuse Paul; and that he was the Alexander the coppersmith that did Paul so much evil (2Timothy 4:14), and whom he had delivered unto Satan, (1Timothy 1:20).
What followed was the proceedings of a mob under the power of these resentments, and how far they were carried. They laid hands on some of Paul's companions, and hurried them into the theater. Some think they planned to make them fight with beasts, as Paul had sometimes done. Perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, both of whom we read about elsewhere. Gaius was of Derbe, (Acts 20:4). Aristarchus is also there spoken of, (Colossians 4:10). They came with Paul from Macedonia, and this was their only crime, that they were Paul's companions in travel, both in services and sufferings.
Paul had escaped being seized by them. When he realized that his friends were in distress for his sake, he wanted to go to the people, to sacrifice himself, if there were no other remedy. He would rather do this than have his friends suffer on his account; this was an evidence of a generous spirit, and that he loved his neighbor as himself.
He was persuaded not to do it by the kindness of his friends, who overruled him. Others of his friends intervened, to prevent his throwing himself into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore it was better to let them bear the brunt of the storm.
The mob was in a state of confusion. Some cried one thing and some another, according as their own interests, and perhaps what they had heard. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one another's intentions. They contradicted one another, and most didn’t even know why they were there.
The Jews were not as interested in this turmoil as they had been in other places where they started it themselves. Here at Ephesus they had did not have enough interest to incite the mob, but when it was started, they had ill-will enough to join in. They called upon Alexander to speak on the behalf of the Jews against Paul and his companions. They viewed as necessary in their own defense, and therefore what he said is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul was. Now they wanted them know that they were as much Paul's enemies as they were. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a proper person to accuse Paul; and that he was the Alexander the coppersmith that did Paul so much evil (2Timothy 4:14), and whom he had delivered unto Satan, (1Timothy 1:20).
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