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
Showing posts with label christian church history Christian History christianity church histioy foundation of christianity histioy of the christian church Religion. Show all posts
Showing posts with label christian church history Christian History christianity church histioy foundation of christianity histioy of the christian church Religion. Show all posts
Tuesday, May 17, 2011
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).
Friday, April 29, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 3
Church History: Date: A.D. 53–57
The first and most genuine notion we have of God is, that he had his being of himself, and depends upon none; but that all things have their being from him, and their dependence on him: and then it must follow that those are not gods which are the creatures of men's fancy and the work of men's hands. Yet this must be looked upon as a heretical and atheistical notion. Paul was looked upon as a criminal for maintaining it. They could not advocate anything against this doctrine itself, but the consequence of it hurt their trade. It was taught not only here at Ephesus, the chief city, but almost throughout all of Asia. It was taught among the country people, who were their best customers, and whom they thought they were surest of. Paul persuaded and turned away many people from the worship of Diana. There was now a reduced demand for the silver shrines and reduced rates offered for them. He reminds them of the danger which their trade was in of going to decay. Whatever touches this touches them in a sensible tender part: "If this doctrine gains credit, we are all finished, and may even go out of business; our craft will become useless and called a superstition, and a cheat upon the world. Everybody will run it down. We shall become not only beggars, but malefactors." They had numbers on their side; All of Asia and the world worshipped it; and therefore it must be the right way of worship. Let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, therefore the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority, (Revelation 13:2-3).
The charge was managed by a craftsman of a trade of which the product might be lost. It was framed to incense the common people, and it had the desired effect; for on this occasion they showed a great displeasure toward the gospel and the preachers of it. They were full of wrath, full of fury and indignation, so the word signifies. The craftsmen went stark mad when they were told that their trade and their idol were both in danger. They displayed a great jealousy for the honor of their goddess: They cried out, "Great is Diana of the Ephesians; and we are resolved to stand by her, and live and die in the defense of her. Are there any that expose her to contempt, or threaten her destruction? Let us alone to deal with them. Make Paul prove that those are not gods which we made with our own hands. We will stand up for our gods and goddesses. Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers." Thus all the people walked in the name of his own god, and all thought well of their own. We should do as well as the servants of the true God, who can say, This God is our God forever and ever. The whole city was full of confusion. This was the common and natural effect of intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion; and men run together, not only not knowing one another's minds, but not knowing their own.
The first and most genuine notion we have of God is, that he had his being of himself, and depends upon none; but that all things have their being from him, and their dependence on him: and then it must follow that those are not gods which are the creatures of men's fancy and the work of men's hands. Yet this must be looked upon as a heretical and atheistical notion. Paul was looked upon as a criminal for maintaining it. They could not advocate anything against this doctrine itself, but the consequence of it hurt their trade. It was taught not only here at Ephesus, the chief city, but almost throughout all of Asia. It was taught among the country people, who were their best customers, and whom they thought they were surest of. Paul persuaded and turned away many people from the worship of Diana. There was now a reduced demand for the silver shrines and reduced rates offered for them. He reminds them of the danger which their trade was in of going to decay. Whatever touches this touches them in a sensible tender part: "If this doctrine gains credit, we are all finished, and may even go out of business; our craft will become useless and called a superstition, and a cheat upon the world. Everybody will run it down. We shall become not only beggars, but malefactors." They had numbers on their side; All of Asia and the world worshipped it; and therefore it must be the right way of worship. Let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, therefore the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority, (Revelation 13:2-3).
The charge was managed by a craftsman of a trade of which the product might be lost. It was framed to incense the common people, and it had the desired effect; for on this occasion they showed a great displeasure toward the gospel and the preachers of it. They were full of wrath, full of fury and indignation, so the word signifies. The craftsmen went stark mad when they were told that their trade and their idol were both in danger. They displayed a great jealousy for the honor of their goddess: They cried out, "Great is Diana of the Ephesians; and we are resolved to stand by her, and live and die in the defense of her. Are there any that expose her to contempt, or threaten her destruction? Let us alone to deal with them. Make Paul prove that those are not gods which we made with our own hands. We will stand up for our gods and goddesses. Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers." Thus all the people walked in the name of his own god, and all thought well of their own. We should do as well as the servants of the true God, who can say, This God is our God forever and ever. The whole city was full of confusion. This was the common and natural effect of intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion; and men run together, not only not knowing one another's minds, but not knowing their own.
Thursday, April 28, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 2
Church History: Date: A.D. 53–57
The complaint was made by Demetrius, a silversmith, who was a principle in the trade and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other areas of the trade or not, we are not told; but the most advantageous branch of his trade was making silver shrines for Diana. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the Catholics do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. The people he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of a similar occupation (a company of mechanics, who had no sense of anything but their worldly interest), and these he endeavored to incite against Paul. He wanted those who would be concerned as little by reason and as much by fury as he could possibly get.
He has a full list of complaints and represents them very well. He stands up for the principle that the art and mystery of making silver shrines for the worshippers of Diana was necessary and should be supported and continued: "You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not allow this craft to become obsolete." It is natural for men to protect, whether right or wrong, their livelihood; and many have, for this reason alone, turned against the gospel of Christ, because it calls men away from those crafts which are unlawful, regardless how much wealth is to be obtained by them. He claimed that Paul had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted that gods are not made with hands. Could any truth be more plain and self-evident than this, or any reasoning more convincing than that of the prophets, The workman made it, therefore it is not God?
The complaint was made by Demetrius, a silversmith, who was a principle in the trade and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other areas of the trade or not, we are not told; but the most advantageous branch of his trade was making silver shrines for Diana. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the Catholics do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. The people he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of a similar occupation (a company of mechanics, who had no sense of anything but their worldly interest), and these he endeavored to incite against Paul. He wanted those who would be concerned as little by reason and as much by fury as he could possibly get.
He has a full list of complaints and represents them very well. He stands up for the principle that the art and mystery of making silver shrines for the worshippers of Diana was necessary and should be supported and continued: "You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not allow this craft to become obsolete." It is natural for men to protect, whether right or wrong, their livelihood; and many have, for this reason alone, turned against the gospel of Christ, because it calls men away from those crafts which are unlawful, regardless how much wealth is to be obtained by them. He claimed that Paul had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted that gods are not made with hands. Could any truth be more plain and self-evident than this, or any reasoning more convincing than that of the prophets, The workman made it, therefore it is not God?
Wednesday, April 27, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 1
Church History: Date: A.D. 53–57
23About that time there arose a great disturbance about the Way. 24A silversmith named Demetrius, who made silver shrines of Artemis, brought in no little business for the craftsmen. 25He called them together, along with the workmen in related trades, and said: "Men, you know we receive a good income from this business. 26And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that man-made gods are no gods at all. 27There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Diana will be discredited, and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty." 28When they heard this, they were furious and began shouting: "Great is Diana of the Ephesians!" 29Soon the whole city was in an uproar. The people seized Gaius and Aristarchus, Paul's traveling companions from Macedonia, and rushed as one man into the theater. 30Paul wanted to appear before the crowd, but the disciples would not let him. 31Even some of the officials of the province, friends of Paul, sent him a message begging him not to venture into the theater. 32The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there. 33The Jews pushed Alexander to the front, and some of the crowd shouted instructions to him. He motioned for silence in order to make a defense before the people. 34But when they realized he was a Jew, they all shouted in unison for about two hours: "Great is Diana of the Ephesians!" 35The city clerk quieted the crowd and said: "Men of Ephesus, doesn't all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven? 36Therefore, since these facts are undeniable, you ought to be quiet and not do anything rash. 37You have brought these men here, though they have neither robbed temples nor blasphemed our goddess. 38If, then, Demetrius and his fellow craftsmen have a grievance against anybody, the courts are open and there are proconsuls. They can press charges. 39If there is anything further you want to bring up, it must be settled in a legal assembly. 40As it is, we are in danger of being charged with rioting because of today's events. In that case we would not be able to account for this commotion, since there is no reason for it." 41After he had said this, he dismissed the assembly.
Some historians say that the famous impostor Apollonius Tyanæus, who set himself up as a rival with Christ, and identified himself, as Simon Magus, was at Ephesus about the same time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that Luke did not think it was worth taking notice of. The disturbance he gives an account of was of another nature: A major complaint was made against Paul and the other preachers of the gospel for drawing people away from the worship of Diana, and in doing so they were spoiling the trade of the silversmiths that worked for Diana's temple.
23About that time there arose a great disturbance about the Way. 24A silversmith named Demetrius, who made silver shrines of Artemis, brought in no little business for the craftsmen. 25He called them together, along with the workmen in related trades, and said: "Men, you know we receive a good income from this business. 26And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that man-made gods are no gods at all. 27There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Diana will be discredited, and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty." 28When they heard this, they were furious and began shouting: "Great is Diana of the Ephesians!" 29Soon the whole city was in an uproar. The people seized Gaius and Aristarchus, Paul's traveling companions from Macedonia, and rushed as one man into the theater. 30Paul wanted to appear before the crowd, but the disciples would not let him. 31Even some of the officials of the province, friends of Paul, sent him a message begging him not to venture into the theater. 32The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there. 33The Jews pushed Alexander to the front, and some of the crowd shouted instructions to him. He motioned for silence in order to make a defense before the people. 34But when they realized he was a Jew, they all shouted in unison for about two hours: "Great is Diana of the Ephesians!" 35The city clerk quieted the crowd and said: "Men of Ephesus, doesn't all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven? 36Therefore, since these facts are undeniable, you ought to be quiet and not do anything rash. 37You have brought these men here, though they have neither robbed temples nor blasphemed our goddess. 38If, then, Demetrius and his fellow craftsmen have a grievance against anybody, the courts are open and there are proconsuls. They can press charges. 39If there is anything further you want to bring up, it must be settled in a legal assembly. 40As it is, we are in danger of being charged with rioting because of today's events. In that case we would not be able to account for this commotion, since there is no reason for it." 41After he had said this, he dismissed the assembly.
Some historians say that the famous impostor Apollonius Tyanæus, who set himself up as a rival with Christ, and identified himself, as Simon Magus, was at Ephesus about the same time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that Luke did not think it was worth taking notice of. The disturbance he gives an account of was of another nature: A major complaint was made against Paul and the other preachers of the gospel for drawing people away from the worship of Diana, and in doing so they were spoiling the trade of the silversmiths that worked for Diana's temple.
Tuesday, April 26, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 12
Church History: Date: A.D. 53–57
It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. To see it grow extensively, by the addition of many to the church. When still more and more are transformed by the gospel, and brought into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily. To see it prevail extensively, by the advancement in knowledge and grace of those that are added to the church; when strong corruptions are mortified, vicious habits changed, evil customs of long standing broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily; and Christ in it goes on conquering and to conquer.
Paul followed up on his plans of going to other places. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent more than two years at Ephesus, he planned a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces. There he had planted churches, and now was concerned about them and wanted to visit them. Whether it was by his own intentions or by the direction of the Holy Spirit who was guiding all his motions, and by whom he was being led, he was going to go and see how the work of God went on in those places. His intent was to rectify what was amiss and encourage what was good. After he was finished there he planned to go to Jerusalem, to visit the brethren there. He wanted to give an account to them of the prospering of the Gospel in Asia. After that he intended to go to Rome, to go and see Rome; not as if he desired only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome. His real intention for going there was to see the Christians there, and to be of service to them. (Romans 1:11). The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, (Acts 18:2). He sent Timothy and Erastus into Macedonia, to tell them he was coming, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, planning to follow it himself, as appears (1Corinthians 4:17, 19), I have sent to you Timothy; but I will come to you myself shortly, if it is the Lord’s will. For the present, he stayed in Asia, in the country about Ephesus, founding churches.
He was seconded in his purpose, and obliged to pursue it by the troubles he met with at Ephesus. It was strange that he had been quiet there so long; yet it seems as though he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (1Corinthians 15:32), which seems mean that he was forced to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, (2Corinthians 1:8-9).
It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. To see it grow extensively, by the addition of many to the church. When still more and more are transformed by the gospel, and brought into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily. To see it prevail extensively, by the advancement in knowledge and grace of those that are added to the church; when strong corruptions are mortified, vicious habits changed, evil customs of long standing broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily; and Christ in it goes on conquering and to conquer.
Paul followed up on his plans of going to other places. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent more than two years at Ephesus, he planned a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces. There he had planted churches, and now was concerned about them and wanted to visit them. Whether it was by his own intentions or by the direction of the Holy Spirit who was guiding all his motions, and by whom he was being led, he was going to go and see how the work of God went on in those places. His intent was to rectify what was amiss and encourage what was good. After he was finished there he planned to go to Jerusalem, to visit the brethren there. He wanted to give an account to them of the prospering of the Gospel in Asia. After that he intended to go to Rome, to go and see Rome; not as if he desired only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome. His real intention for going there was to see the Christians there, and to be of service to them. (Romans 1:11). The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, (Acts 18:2). He sent Timothy and Erastus into Macedonia, to tell them he was coming, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, planning to follow it himself, as appears (1Corinthians 4:17, 19), I have sent to you Timothy; but I will come to you myself shortly, if it is the Lord’s will. For the present, he stayed in Asia, in the country about Ephesus, founding churches.
He was seconded in his purpose, and obliged to pursue it by the troubles he met with at Ephesus. It was strange that he had been quiet there so long; yet it seems as though he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (1Corinthians 15:32), which seems mean that he was forced to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, (2Corinthians 1:8-9).
Monday, April 25, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 11
Church History: Date: A.D. 53–57
The general notice that was taken of this, and the good impression it made upon many was known to all the Jews and Greeks also dwelling at Ephesus. It was the common talk of the town; and the effect of it was that men were terrified: fear fell on them all. In this instance they saw the malice of the devil that they served, and the power of Christ whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with pagan superstitions. They saw that God was glorified; the name of the Lord Jesus, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name.
Those that had been guilty of wicked practices confessed them. Many that had believed and were baptized, but had not at that time been so particular about the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ that they came to Paul, or some of the other ministers that were with him, and confessed what evil lives they had led, and what a great deal of secret wickedness their own consciences charged them with, which the world knew not of. This is called secret frauds and secret filthiness. They showed their deeds, took shame upon themselves and gave glory to God and warning to others. These confessions were not extorted from them, but were voluntary, for the ease of their consciences, upon which the late miracles had struck a terror. Where there is true contrition for sin there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it.
Those that had been reading wicked books burned them. These were books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which in these days and times are to be added inappropriate plays, romance novels, pornography, and unchaste and immodest poems. Those, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burned them before all men. Ephesus was notorious for the use of these curious arts. People furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honor of Christ and his gospel to have such a noble testimony born against those curious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burned their books.
They showed a contempt for the wealth of this world; for the price of the books was added up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them a lot; yet, being the devil's books, though they had been so foolish as to buy them, they did not think this would justify them in being so wicked as to sell them again. They publicly testified of their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These converts joined together in making this bonfire, and made it before all men. They might have burned the books privately, everyone in his own house, but they chose to do it together, by consent, and to do it at the high cross (as we say), that Christ and his grace in them might be the more magnified, and all about them the more edified.
The general notice that was taken of this, and the good impression it made upon many was known to all the Jews and Greeks also dwelling at Ephesus. It was the common talk of the town; and the effect of it was that men were terrified: fear fell on them all. In this instance they saw the malice of the devil that they served, and the power of Christ whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with pagan superstitions. They saw that God was glorified; the name of the Lord Jesus, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name.
Those that had been guilty of wicked practices confessed them. Many that had believed and were baptized, but had not at that time been so particular about the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ that they came to Paul, or some of the other ministers that were with him, and confessed what evil lives they had led, and what a great deal of secret wickedness their own consciences charged them with, which the world knew not of. This is called secret frauds and secret filthiness. They showed their deeds, took shame upon themselves and gave glory to God and warning to others. These confessions were not extorted from them, but were voluntary, for the ease of their consciences, upon which the late miracles had struck a terror. Where there is true contrition for sin there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it.
Those that had been reading wicked books burned them. These were books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which in these days and times are to be added inappropriate plays, romance novels, pornography, and unchaste and immodest poems. Those, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burned them before all men. Ephesus was notorious for the use of these curious arts. People furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honor of Christ and his gospel to have such a noble testimony born against those curious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burned their books.
They showed a contempt for the wealth of this world; for the price of the books was added up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them a lot; yet, being the devil's books, though they had been so foolish as to buy them, they did not think this would justify them in being so wicked as to sell them again. They publicly testified of their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These converts joined together in making this bonfire, and made it before all men. They might have burned the books privately, everyone in his own house, but they chose to do it together, by consent, and to do it at the high cross (as we say), that Christ and his grace in them might be the more magnified, and all about them the more edified.
Friday, April 22, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 10
Church History: Date: A.D. 53–57
A particular account of some at Ephesus that led this course of life and came here in their travels were seven sons of one Sceva, a Jew, and chief of the priests. The profaneness they were guilty of: They took it upon themselves to call out evil spirits in the name of the Lord Jesus. They didn’t do it as one who had a respect for Christ and a confidence in his name. We read of some who cast out devils in Christ's name and yet did not follow with his disciples (Luke 9:49), whom Christ would not have to be discouraged. These were people who were willing to try all methods to carry on their wicked trade. If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, it would not be a confirmation of his doctrine to those that did. It would be all the same whether they believed it or not. If they should not yield to it, they would say the name of Christ was not so powerful as the other names they used, to which the devils had often by collusion yielded to. They said, We command you by Jesus whom Paul preaches; not, "whom we believe in, or depend upon, or have any authority from," but whom Paul preaches; as if they had said, "We will try and see what that name will do." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they do not understand, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews.
There was great confusion put into in their impious operations. Let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? The evil spirit gave them a sharp reply: "Jesus I know, and Paul I know; but who are you? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils; but what power have you to command us in his name, or who gave you any such power? What have you to do to declare the power of Jesus or to take his covenant and commands into your mouths, seeing you hate his instructions?" (Psalms 50:16-17). This was extorted out of the mouth of the evil spirit by the power of God, to gain honor to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend to have a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter is looked into, it is a mere worldly secular interest that is to be supported. It is an enmity to true religion: Jesus we know, and Paul we know; but who are you? The man in whom the evil spirit was gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prevailed against them, and was every way too hard for them; so that they fled out of the house, not only naked, but wounded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his temptations will overcome them with his terrors; and their appealing to him in Christ's name to let them alone will be no security for them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us.
A particular account of some at Ephesus that led this course of life and came here in their travels were seven sons of one Sceva, a Jew, and chief of the priests. The profaneness they were guilty of: They took it upon themselves to call out evil spirits in the name of the Lord Jesus. They didn’t do it as one who had a respect for Christ and a confidence in his name. We read of some who cast out devils in Christ's name and yet did not follow with his disciples (Luke 9:49), whom Christ would not have to be discouraged. These were people who were willing to try all methods to carry on their wicked trade. If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, it would not be a confirmation of his doctrine to those that did. It would be all the same whether they believed it or not. If they should not yield to it, they would say the name of Christ was not so powerful as the other names they used, to which the devils had often by collusion yielded to. They said, We command you by Jesus whom Paul preaches; not, "whom we believe in, or depend upon, or have any authority from," but whom Paul preaches; as if they had said, "We will try and see what that name will do." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they do not understand, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews.
There was great confusion put into in their impious operations. Let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? The evil spirit gave them a sharp reply: "Jesus I know, and Paul I know; but who are you? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils; but what power have you to command us in his name, or who gave you any such power? What have you to do to declare the power of Jesus or to take his covenant and commands into your mouths, seeing you hate his instructions?" (Psalms 50:16-17). This was extorted out of the mouth of the evil spirit by the power of God, to gain honor to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend to have a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter is looked into, it is a mere worldly secular interest that is to be supported. It is an enmity to true religion: Jesus we know, and Paul we know; but who are you? The man in whom the evil spirit was gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prevailed against them, and was every way too hard for them; so that they fled out of the house, not only naked, but wounded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his temptations will overcome them with his terrors; and their appealing to him in Christ's name to let them alone will be no security for them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us.
Thursday, April 21, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 9
Church History: Date: A.D. 53–57
The preachers of the gospel were sent out to carry on a war against Satan, and therein Christ went forth conquering and to conquer. The casting of evil spirits out of those that were possessed was one instance of Christ's victory over Satan; but, to show in how many ways Christ triumphed over that great enemy, we have two remarkable instances of the conquest of Satan, not only in those that were violently possessed by him, but in those that were voluntarily devoted to him. Here is the confusion of some of Satan's servants, some vagabond Jews that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dearly for their presumption.
The general character of those who were guilty of this presumption were Jews, vagabond Jews. They were of the Jewish nation and religion, but went about from town to town to get money by conjuring. They strolled about to tell people their fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation on these magic arts, wickedly attributed the invention of them to Solomon. So Josephus (Antiquities 8. 45-46) says that Solomon composed charms by which diseases were cured, and devils driven out so as never to return; and that these operations continued common place among the Jews to his time. And Christ seems to refer to this (Matthew 12:27), By whom do your children cast them out?
The preachers of the gospel were sent out to carry on a war against Satan, and therein Christ went forth conquering and to conquer. The casting of evil spirits out of those that were possessed was one instance of Christ's victory over Satan; but, to show in how many ways Christ triumphed over that great enemy, we have two remarkable instances of the conquest of Satan, not only in those that were violently possessed by him, but in those that were voluntarily devoted to him. Here is the confusion of some of Satan's servants, some vagabond Jews that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dearly for their presumption.
The general character of those who were guilty of this presumption were Jews, vagabond Jews. They were of the Jewish nation and religion, but went about from town to town to get money by conjuring. They strolled about to tell people their fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation on these magic arts, wickedly attributed the invention of them to Solomon. So Josephus (Antiquities 8. 45-46) says that Solomon composed charms by which diseases were cured, and devils driven out so as never to return; and that these operations continued common place among the Jews to his time. And Christ seems to refer to this (Matthew 12:27), By whom do your children cast them out?
Wednesday, April 20, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 8
Church History: Date: A.D. 53–57
He continued his labors for two years, read his lectures and preached daily. These two years commence from the end of the three months which he spent in the synagogue (Acts 19:8); after they were ended, he continued for some time in the countryside, preaching; therefore he might justly consider it all together three years, as he does, (Act 20:31). The gospel spread far and near. All those that dwelt in Asia heard the word of the Lord Jesus; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city. Asia the Less it was called. It was during this time that the churches; Pergamum, Philadelphia, Sardis, and Smyrna were established. These are four of the seven churches that John wrote to during the Apocalypse. (see Revelation chapters 1 thru 3)
People came to Ephesus from all parts of the country. They came for law, traffic, religion, and education, which gave Paul the opportunity to send the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. It is probable that Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now those that sat in darkness saw a great light.
God confirmed Paul's doctrine by miracles, which awakened people's enquiries about it, fixed their affection to it, and engaged their belief of it. I wonder why we have not read of any miracle performed by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (2Corinthians 12:12) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been performed by the hands of any other of the apostles.
He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul's handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them on Paul's body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall you do. We read of one that was cured by the touch of Christ's garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness (Matthew 10:1), and accordingly we find here that those to whom Paul sent relief had it in both those cases: for the diseases departed from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, and the healing of spiritual disease, and freeing the souls of men from the power and dominion of Satan.
He continued his labors for two years, read his lectures and preached daily. These two years commence from the end of the three months which he spent in the synagogue (Acts 19:8); after they were ended, he continued for some time in the countryside, preaching; therefore he might justly consider it all together three years, as he does, (Act 20:31). The gospel spread far and near. All those that dwelt in Asia heard the word of the Lord Jesus; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city. Asia the Less it was called. It was during this time that the churches; Pergamum, Philadelphia, Sardis, and Smyrna were established. These are four of the seven churches that John wrote to during the Apocalypse. (see Revelation chapters 1 thru 3)
People came to Ephesus from all parts of the country. They came for law, traffic, religion, and education, which gave Paul the opportunity to send the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. It is probable that Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now those that sat in darkness saw a great light.
God confirmed Paul's doctrine by miracles, which awakened people's enquiries about it, fixed their affection to it, and engaged their belief of it. I wonder why we have not read of any miracle performed by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (2Corinthians 12:12) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been performed by the hands of any other of the apostles.
He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul's handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them on Paul's body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall you do. We read of one that was cured by the touch of Christ's garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness (Matthew 10:1), and accordingly we find here that those to whom Paul sent relief had it in both those cases: for the diseases departed from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, and the healing of spiritual disease, and freeing the souls of men from the power and dominion of Satan.
Tuesday, April 19, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 7
Church History: Date: A.D. 53–57
When Paul left the synagogue he set up a meeting place of his own, he preached daily in the school of one Tyrannus. He left the synagogue of the Jews so that he might have more freedom in his work; still he proclaimed Christ and Christianity, and was ready to answer all opponents, and he had by this separation a double advantage. His opportunities were more frequent. In the synagogue he could only preach on their Sabbath day (Acts 13:42), but now he preached daily. He set up a lecture every day, and thus made better use of his time: those whose business would not permit them to come one day might come another day; and those who watched daily at these gates of wisdom, and waited daily at the posts of her doors were welcomed. The doors were now open to everyone. To the synagogue of the Jews no one could come except Jews or proselytes; Gentiles were excluded; but, when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry. Thus, as he describes this gate of opportunity at Ephesus (1Corinthians 16:8-9), a wide door and an effectual was opened to him, though there were many adversaries. Some think that this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities besides their synagogue; they called it Bethmidrash, the house of enquiry, or of repetition; and they went to that on the Sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, (Acts 18:7). But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place belonging to a principal man or governor of the city; some convenient place it was, which Paul and the disciples had the use of, either for love or money.
When Paul left the synagogue he set up a meeting place of his own, he preached daily in the school of one Tyrannus. He left the synagogue of the Jews so that he might have more freedom in his work; still he proclaimed Christ and Christianity, and was ready to answer all opponents, and he had by this separation a double advantage. His opportunities were more frequent. In the synagogue he could only preach on their Sabbath day (Acts 13:42), but now he preached daily. He set up a lecture every day, and thus made better use of his time: those whose business would not permit them to come one day might come another day; and those who watched daily at these gates of wisdom, and waited daily at the posts of her doors were welcomed. The doors were now open to everyone. To the synagogue of the Jews no one could come except Jews or proselytes; Gentiles were excluded; but, when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry. Thus, as he describes this gate of opportunity at Ephesus (1Corinthians 16:8-9), a wide door and an effectual was opened to him, though there were many adversaries. Some think that this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities besides their synagogue; they called it Bethmidrash, the house of enquiry, or of repetition; and they went to that on the Sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, (Acts 18:7). But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place belonging to a principal man or governor of the city; some convenient place it was, which Paul and the disciples had the use of, either for love or money.
Monday, April 18, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 6
Church History: Date: A.D. 53–57
He preached to them for the space of three months, which was a reasonable amount of time to allow them to consider it. There were some that were persuaded to believe in Christ, but many continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they asked him to stay among them (Acts18:20); but now that he settled among them, and his word came more closely to their consciences, they soon became weary of him. They had an invincible aversion to the gospel of Christ themselves: they were hardened, and did not believed; they were resolved to unbelief, though the truth shone in their faces with a convincing light and evidence. Therefore they believed not, because they were hardened. They did their utmost to raise and maintain in others an aversion to the gospel. They not only entered not into the kingdom of God themselves, but neither did they allow those that were entering to go in. They spoke evil of it before the multitude, to prejudice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satan’s, adversaries and devils, false accusers.
When Paul had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safely, or rather because he could not comfortably and successfully, continue in conversation with them. Though their worship was such that he could join in, and they had not silenced him, nor forbidden him to preach among them, yet they drove him from them by their railing at those things which he spoke concerning the kingdom of God. They hated to be reformed, hated to be instructed, and therefore he departed from them. When Paul departed from the Jews he took the disciples with him, and separated them, to save them from that adverse generation (according to the charge Peter gave to his new converts, Acts 2:40); lest they should be infected with the poisonous tongues of those blasphemers, he separated those who believed, to be the foundation of a Christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and might, upon their believing, be added to them.
He preached to them for the space of three months, which was a reasonable amount of time to allow them to consider it. There were some that were persuaded to believe in Christ, but many continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they asked him to stay among them (Acts18:20); but now that he settled among them, and his word came more closely to their consciences, they soon became weary of him. They had an invincible aversion to the gospel of Christ themselves: they were hardened, and did not believed; they were resolved to unbelief, though the truth shone in their faces with a convincing light and evidence. Therefore they believed not, because they were hardened. They did their utmost to raise and maintain in others an aversion to the gospel. They not only entered not into the kingdom of God themselves, but neither did they allow those that were entering to go in. They spoke evil of it before the multitude, to prejudice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satan’s, adversaries and devils, false accusers.
When Paul had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safely, or rather because he could not comfortably and successfully, continue in conversation with them. Though their worship was such that he could join in, and they had not silenced him, nor forbidden him to preach among them, yet they drove him from them by their railing at those things which he spoke concerning the kingdom of God. They hated to be reformed, hated to be instructed, and therefore he departed from them. When Paul departed from the Jews he took the disciples with him, and separated them, to save them from that adverse generation (according to the charge Peter gave to his new converts, Acts 2:40); lest they should be infected with the poisonous tongues of those blasphemers, he separated those who believed, to be the foundation of a Christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and might, upon their believing, be added to them.
Friday, April 15, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 5
Church History: Date: A.D. 53–57
Paul came to Ephesus to do as much good as he possibly can. He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheep of the house of Israel, who were now scattered upon the mountains. He preached to them: in their synagogue as Christ used to do. He went and joined them in their synagogue-worship, to remove their prejudices against him, and to integrate himself with them. If there was any hope of winning them for Christ, he would have to bear his testimony in public worship on their Sabbath days. In places where there were no Christian assemblies yet formed, he frequented the Jewish assemblies. Paul went into the synagogue, because there he had them together, and had them it might be hoped, in a good frame of mind.
He preached to them the things concerning the kingdom of God among men, the great things which concerned God's dominion over all men and favor to them, and men's subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up. He showed how the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down. He told how the renewing of those obligations and the restoration of man to that interest, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the things concerning the kingdom of the Messiah, which the Jews had expectations of, and it’s promises. He opened the scriptures which spoke concerning this, gave them the right idea of this kingdom, and showed them their mistakes concerning it.
He preached argumentatively: he disputed; gave reasons, scripture-reasons, for what he preached, and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached dialogue-wise; he put questions to them and received their answers, gave them an opportunity to ask questions and he answered them. He preached affectionately: he persuaded; he used not only logical arguments, to reinforce what he said, but rhetorical motives, to impress what he said upon their minds, showing them that the things he preached concerning the kingdom of God were things concerning themselves and therefore ought to concern themselves about, (2Corinthians 5:11),
Paul came to Ephesus to do as much good as he possibly can. He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheep of the house of Israel, who were now scattered upon the mountains. He preached to them: in their synagogue as Christ used to do. He went and joined them in their synagogue-worship, to remove their prejudices against him, and to integrate himself with them. If there was any hope of winning them for Christ, he would have to bear his testimony in public worship on their Sabbath days. In places where there were no Christian assemblies yet formed, he frequented the Jewish assemblies. Paul went into the synagogue, because there he had them together, and had them it might be hoped, in a good frame of mind.
He preached to them the things concerning the kingdom of God among men, the great things which concerned God's dominion over all men and favor to them, and men's subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up. He showed how the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down. He told how the renewing of those obligations and the restoration of man to that interest, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the things concerning the kingdom of the Messiah, which the Jews had expectations of, and it’s promises. He opened the scriptures which spoke concerning this, gave them the right idea of this kingdom, and showed them their mistakes concerning it.
He preached argumentatively: he disputed; gave reasons, scripture-reasons, for what he preached, and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached dialogue-wise; he put questions to them and received their answers, gave them an opportunity to ask questions and he answered them. He preached affectionately: he persuaded; he used not only logical arguments, to reinforce what he said, but rhetorical motives, to impress what he said upon their minds, showing them that the things he preached concerning the kingdom of God were things concerning themselves and therefore ought to concern themselves about, (2Corinthians 5:11),
Subscribe to:
Posts (Atom)