The Ancient Church Part 7

[106:4]

The frivolous spirit cherished by the citizens of the ancient capital of Attica was exceedingly unfavourable to the progress of the earnest faith of Christianity. "All the Athenians, and strangers which were there, spent their time in nothing else but either to tell or to hear some new thing." [106:5] Though they had acquired a world-wide reputation for literary culture, it is an instructive fact that their city continued for several centuries afterwards to be one of the strongholds of Gentile superst.i.tion. But the labours of Paul at this time were not entirely unproductive. "Certain men clave unto him and believed, among the which was Dionysius, the Areopagite, and a woman, named Damaris, and others with them." [107:1] The court of Areopagus, long the highest judicial tribunal in the place, had not even yet entirely lost its celebrity; and the circ.u.mstance that Dionysius was connected with it, is a proof that this Christian convert must have been a respectable and influential citizen. He appears to have occupied a very high place among the primitive disciples; and the number of spurious writings ascribed to him [107:2] shew that his name was deemed a tower of strength to the cause with which it was a.s.sociated. He seems to have been long at the head of the Athenian presbytery; and to have survived his conversion about forty years, or until the time of the Domitian persecution. [107:3]

From Athens Paul directed his steps to Corinth, where he appears to have arrived in the autumn of A.D. 52. Nearly two hundred years before, this city had been completely destroyed; but, after a century of desolation, it had been rebuilt; and having since rapidly increased, it was now flourishing and populous. As a place of trade, its position, near an isthmus of the same name, gave it immense advantages; for it had a harbour on each side, so that it was the central depot of the commerce of the East and West. Its inhabitants valued themselves much upon their attainments in philosophy and general literature; but, whilst, by traffic, they had succeeded in acquiring wealth, they had given way to the temptations of luxury and licentiousness. Corinth was, in fact, at this time one of the most dissolute cities of the Empire. It was the capital of the large province of Achaia, and the residence of the Roman proconsul.

When Paul was at Athens he was led to adapt his style of instruction to the character of his auditors, and he was thus obliged to occupy much of his time in discussing the principles of natural religion. He endeavoured to gain over the citizens by shewing them that their views of the G.o.dhead could not stand the test of a vigorous and discriminating logic, and that Christianity alone rested on a sound philosophical foundation. But the exposition of a pure system of theism had comparatively little influence on the hearts and consciences of these system-builders. Considering the time and skill devoted to its culture, Athens had yielded perhaps less spiritual fruit than any field of labour on which he had yet operated. When he arrived in Corinth he resolved, therefore, to avoid, as much as possible, mere metaphysical argumentation, and he sought rather to stir up sinners to flee from the wrath to come by pressing home upon them earnestly the peculiar doctrines of revelation. In the first epistle, addressed subsequently to the Church now established in this place, he thus describes the spirit in which he conducted his apostolical ministrations. "And I, brethren,"

says he, "when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of G.o.d--for I determined not to know anything among you save _Jesus Christ and Him crucified_; and my speech and my preaching was, not with enticing words of man's wisdom, but in demonstration of the Spirit and of power--that your faith should not stand in the wisdom of men, but in the power of G.o.d." [108:1]

The result demonstrated that the apostle thus pursued the most effective mode of advancing the Christian cause. It might, indeed, have been thought that Corinth was a very ungenial soil for the gospel, as Venus was the favourite deity of the place; and a thousand priestesses, or, in other words, a thousand prost.i.tutes, were employed in the celebration of her orgies. [109:1] The inhabitants generally were sunk in the very depths of moral pollution. But the preaching of the Cross produced a powerful impression even in this hotbed of iniquity. Notwithstanding the enmity of the Jews, who "opposed themselves and blasphemed," [109:2]

Paul succeeded in collecting here a large and prosperous congregation.

"Many of the Corinthians hearing, believed, and were baptized." [109:3]

Most of the converts were in very humble circ.u.mstances, and hence the apostle says to them in his first epistle--"Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many n.o.ble are called;" [109:4] but still a few persons of distinction united themselves to the despised community. Thus, it appears [109:5] that Erastus, the chamberlain, or treasurer, of the city, was among the disciples. It may be that this civic functionary joined the Church at a somewhat later date; but, even now, Paul was encouraged by the accession of some remarkable converts. Of these, perhaps, the most conspicuous was Crispus, "the chief ruler of the synagogue," who, "with all his house," submitted to baptism. [109:6]

About the same time Gaius, who seems to have been an opulent citizen, and who rendered good service to the common cause by his Christian hospitality, [109:7] openly embraced the gospel. Two other converts, who are often honourably mentioned in the New Testament, were now likewise added to the infant Church. These were Aquila and Priscilla. [109:8]

Some have, indeed, supposed that this couple had been already baptized; but, on the arrival of Paul in Corinth, Aquila is represented as _a Jew_ [110:1]--a designation which would not have been descriptive of his position had he been previously a believer--and we must therefore infer that the conversion of himself and his excellent partner occurred at this period.

In this city, as well as in many other places, the apostle supported himself by the labour of his own hands. It was now customary, even for Israelites in easy circ.u.mstances, to train up their children to some mechanical employment, so that should they sink into penury, they could still, by manual industry, procure a livelihood. [110:2] Paul had been taught the trade of a tent-maker, or manufacturer of awnings of hair-cloth--articles much used in the East as a protection against the rays of the sun, by travellers and mariners; It was in connexion with this occupation that lie became acquainted with Aquila and Priscilla.

"Because he was of the same craft, he abode with them, and wrought."

[110:3] The Jew and his wife had probably a large manufactory, and thus they could furnish the apostle with remunerative employment. Whilst under their roof, he did not neglect the opportunities he enjoyed of presenting the gospel to their attention, and both soon became his ardent and energetic coadjutors in missionary service.

The conduct of Paul in working with his own hands, whilst engaged in the dissemination of the gospel, is a n.o.ble example of Christian self-denial. He could, it appears, expect little a.s.sistance from the mother church of Antioch; and had he, in the first instance, demanded support from those to whom he now ministered, he would have exposed himself and his cause to the utmost suspicion. In a commercial city, such as Corinth, he would have been regarded by many as a mere adventurer who had resorted to a new species of speculation in the hope of obtaining a maintenance. His disinterested behaviour placed him at once beyond the reach of this imputation; and his intense love to Christ prepared him to make the sacrifice, which the course he thus adopted, required. And what a proof of the humility of Paul that he cheerfully laboured for his daily bread at the trade of a tent-maker! The Rabbi who was once admired for his genius and his learning by the most distinguished of his countrymen--who had once sat among the members of the great Sanhedrim--and who might have legitimately aspired to be the son-in-law of the High Priest of Israel [111:1]--was now content to toil "night and day" at a menial occupation sitting among the workmen of Aquila and Priscilla! How like to Him, who, though He was rich, yet, for our sakes, became poor, that we, through His poverty, might be rich!

Paul was well aware of the importance of Corinth as a centre of missionary influence. Strangers from the East pa.s.sed through it on their way to Rome, and travellers from the Western metropolis stopped here on their way to Asia Minor, Palestine, or Syria, so that it was one of the greatest thoroughfares in the Empire; and, as a commercial mart, it was second to very few cities in the world. The apostle therefore saw that if a Church could be firmly planted in this busy capital, it could scatter the seeds of truth to all the ends of the earth. We may thus understand why he remained in Corinth so much longer than in any other place he had yet visited since his departure from Antioch. "He continued there a year and six months teaching the Word of G.o.d among them."

[111:2] He was, too, encouraged by a special communication from Heaven to prosecute his labours with zeal and diligence. "The Lord spake to Paul in the night by a vision--Be not afraid, but speak, and hold not thy peace--for I am with thee, and no man shall set on thee to hurt thee, for I have much people in this city." [112:1] Though the ministry of the apostle was now attended with such remarkable success, his converts did not all continue to walk worthy of their profession. But if in the Church of this flourishing mercantile metropolis there were greater disorders than in perhaps any other of the early Christian communities, [112:2] the explanation is obvious. Even in a degenerate age Corinth was notorious for its profligacy; and it would have been indeed marvellous if excesses had not been occasionally committed by some of the members of a religious society composed, to a considerable extent, of reclaimed libertines. [112:3]

The success of the gospel in Corinth roused the unbelieving Jews to opposition; and here, as elsewhere, they endeavoured to avail themselves of the aid of the civil power; but, in this instance, their appeal to the Roman magistrate was signally unsuccessful. Gallio, brother of the celebrated Seneca the philosopher, was now "the deputy of Achaia;"

[112:4] and when the bigoted and incensed Israelites "made insurrection with one accord against Paul, and brought him to the judgment-seat, saying--This fellow persuaded men to worship G.o.d _contrary to the law,_" [112:5] the proconsul turned a deaf ear to the accusation. When the apostle was about to enter on his defence, Gallio intimated that such a proceeding was quite unnecessary, as the affair did not come within the range of his jurisdiction. "If," said he, "it were a matter of wrong, or wicked lewdness, O ye Jews, reason would that I should bear with you; but if it be a question of words and names and of _your law,_ look ye to it, for I will be no judge of such matters. And he drive them from the judgment-seat." [113:1] On this occasion, for the first time since the arrival of Paul and his brethren in Europe, the mob was on the side of the missionaries, and under the very eye of the proconsul, and without any effort on his part to interfere and arrest their violence, the most prominent of the plaintiffs was somewhat roughly handled. "Then all the Greeks took Smoothens, the chief ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things." [113:2]

When Paul was at Corinth, and probably in A.D. 53, he wrote his two earliest letters, that is, the First and Second Epistles to the Thessalonians. These communications must, therefore, have been drawn up about twelve months after the original formation of the religious community to which they are addressed. The Thessalonian Church was already fully organised, as the apostle here points out to the disciples their duties to those who laboured among them and who were over them in the Lord. [113:3] In the meantime several errors had gained currency; and a letter, announcing that the day of Christ was at hand, and purporting to have been penned by Paul himself, had thrown the brethren into great consternation. [113:4] The apostle accordingly deemed it necessary to interpose, and to point out the dangerous character of the doctrines which had been so industriously promulgated. He now, too, delivered his famous prophecy announcing the revelation of the "Man of Sin" before the second coming of the Redeemer. [113:5] Almost all the members of the Thessalonian Church were probably converted Gentiles, [113:6] who must still have been but little acquainted with the Jewish Scriptures; and this is perhaps the reason why there is no quotation from the Old Testament in either of these letters. Even the Gospels do not seem to have been yet written, and hence Paul exhorts the brethren "to hold fast the traditions," or rather "ordinances," [114:1] which they had been taught, "whether by word or his epistle." [114:2]

CHAPTER VIII.

THE CONVERSION OF APOLLOS, HIS CHARACTER, AND THE MINISTRY OF PAUL IN EPHESUS.

A.D. 54 TO A.D. 57.

The Apostle "took his leave" [115:1] of the Corinthian brethren in the spring of A.D. 54, and embarking at the port of Cenchrea, about eight or nine miles distant, set sail for Ephesus. The navigation among the islands of the Greek Archipelago was somewhat intricate; and the voyage appears to have not unfrequently occupied from ten to fifteen days.

[115:2] At Ephesus Paul "entered into the synagogue, and reasoned with the Jews." [115:3] His statements produced a favourable impression, and he was solicited to prolong his visit; but as he was on his way to Jerusalem, where he was anxious to be present at the approaching feast of Pentecost, he could only a.s.sure them of his intention to return, and then bid them farewell. He left behind him, however, in this great city his two Corinthian converts, Aquila and Priscilla, who carried on with industry and success the work which he had commenced so auspiciously.

Among the first fruits of their pious care for the spread of Christianity was the famous Apollos, an Alexandrian Jew, who now arrived in the metropolis of the Proconsular Asia.

The seed of Abraham in the birthplace of Apollos spoke the Greek language, and were in somewhat peculiar circ.u.mstances. They were free from some of the prejudices of the Jews in Palestine; and, though living in the midst of a heathen population, had advantages which were enjoyed by very few of their brethren scattered elsewhere among the Gentiles. At Alexandria their sumptuous synagogues were unequivocal evidences of their wealth; they const.i.tuted a large and influential section of the inhabitants; they had much political power; and, whilst their study of the Greek philosophy had modified their habits of thought, they had acquired a taste for the cultivation of eloquence and literature.

Apollos, the Jew "born at Alexandria," [116:1] who now became acquainted with Aquila and Priscilla, was an educated and accomplished man. It is said that "he was instructed in the way of the Lord, and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John." [116:2] The influence of the preaching of the Baptist may be estimated from this incidental notice; for though the forerunner of our Saviour had now finished his career about a quarter of a century, the Alexandrian Jew was only one of many still living witnesses to testify that he had not ministered in vain. In this case John had indeed "prepared the way" of his Master, as, under the tuition of Aquila and Priscilla, Apollos was led without difficulty to embrace the Christian doctrine. It is said of this pious couple that "they took him unto them, and expounded unto him the way of G.o.d more perfectly." [116:3] Priscilla was no less distinguished than her husband [116:4] for intelligence and zeal; and though she was prevented, as much, perhaps, by her native modesty, as by the const.i.tution of the Church, [116:5] from officiating as a public instructor, she was, no doubt, "apt to teach;" and there must have been something most interesting and impressive in her private conversation. It is a remarkable fact that one of the ablest preachers of the apostolic age was largely indebted to a female for his acquaintance with Christian theology.

The accession, at this juncture, of such a convert as Apollos was of great importance to the evangelical cause. The Church of Corinth, in the absence of Paul, much required the services of a minister of superior ability; and the learned Alexandrian was eminently qualified to promote its edification. He was "an eloquent man, and mighty in the Scriptures."

[117:1] After sojourning some time at Ephesus, it seems to have occurred to him that he would have a more extensive sphere of usefulness at Corinth; and "when he was disposed to pa.s.s into Achaia, the brethren wrote exhorting the disciples to receive him." [117:2] It soon appeared that his friends in Asia had formed no exaggerated idea of his gifts and acquirements. When he reached the Greek capital, he "helped them much which had believed through grace; for he mightily convinced the Jews, and that publicly, shewing by the Scriptures that Jesus was Christ."

[117:3] His surpa.s.sing rhetorical ability soon proved a snare to some of the hypercritical Corinthians, and tempted them to inst.i.tute invidious comparisons between him and their great apostle. Hence in the first epistle addressed to them, the writer finds it necessary to rebuke them for their folly and fastidiousness. "While one saith, I am of Paul, and another, I am of Apollos, are ye," says he, "not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered, but G.o.d gave the increase." [117:4]

When Aquila and Priscilla were at Ephesus expounding "the way of G.o.d more perfectly" to the Jew of Alexandria, Paul was travelling to Jerusalem. Three years before, he had been there to confer with the apostles and elders concerning the circ.u.mcision of the Gentiles; and he had not since visited the holy city. His present stay seems to have been short--apparently not extending beyond a few days at the time of the feast of Pentecost,--and giving him a very brief opportunity of intercourse with his brethren of the Jewish capital. He then "went down to Antioch" [118:1]--a place with which from the commencement of his missionary career he had been more intimately a.s.sociated. "After he had spent some time there, he departed and went over all the country of Galatia and Phrygia in order, strengthening all the disciples." [118:2]

On a former occasion, after he had pa.s.sed through the same districts, he had been "forbidden of the Holy Ghost to preach the word in (the Proconsular) Asia;" [118:3] but, at this time, the restriction was removed, and in accordance with the promise made to the Jews at Ephesus in the preceding spring, he now resumed his evangelical labours in that far-famed metropolis. There must have been a strong disposition on the part of many of the seed of Abraham in the place to attend to his instructions, as he was permitted "for the s.p.a.ce of _three months_" to occupy the synagogue, "disputing and persuading the things concerning the kingdom of G.o.d." [118:4] At length, however, he began to meet with so much opposition that he found it expedient to discontinue his addresses in the Jewish meeting-house. "When divers were hardened and believed not, but spake evil of that way before the mult.i.tude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus." [118:5] This Tyrannus was, in all probability, a Gentile convert, and a teacher of rhetoric--a department of education very much cultivated at that period by all youths anxious to attain social distinction. What is here called his "school," appears to have been a s.p.a.cious lecture-room sufficient to accommodate a numerous auditory.

About this time the Epistle to the Galatians was, in all likelihood, written. The Galatians, as their name indicated, were the descendants of a colony of Gaols settled in Asia Minor several centuries before; and, like the French of the present day, seem to have been distinguished by their lively and mercurial temperament. Paul had recently visited their country for the second time, [119:1] and had been received by them with the warmest demonstrations of regard; but meanwhile Humanizing zealots had appeared among them, and had been only too successful in their efforts to induce them to observe the Mosaic ceremonies. The apostle, at Antioch, and at the synod of Jerusalem, had already protested against these attempts; and subsequent reflection had only more thoroughly convinced him of their danger. Hence he here addresses the Galatians in terms of unusual severity. "I marvel," he exclaims, "that ye are so soon removed from him that called you into the grace of Christ unto another gospel"--"O foolish Galatians, who hath bewitched you that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you!" [119:2] At the same time he proves that the sinner is saved by faith alone; that the Mosaic inst.i.tutions were designed merely for the childhood of the Church; and that the disciples of Jesus should refuse to be "entangled" with any such "yoke of bondage." [120:1] His epistle throughout is a most emphatic testimony to the doctrine of a free justification.

Some time after Paul reached Ephesus, on his return from Jerusalem, he appears to have made a short visit to Corinth. [120:2] There is no doubt that he encountered a variety of dangers of which no record is to be found in the Acts of the Apostles; [120:3] and it is most probable that many of these disasters were experienced about this period. Thus, not long after this date, he says--"Thrice I suffered shipwreck, a night and a day I have been in the deep." [120:4] There are good grounds for believing that he now visited Crete, as well as Corinth; and it would seem that these voyages exposed him to the "perils in the sea" which he enumerates among his trials. [120:5] On his departure from Crete he left t.i.tus behind him to "set in order the things that were wanting, and to ordain elders in every city;" [120:6] and in the spring of A.D. 57 he wrote to the evangelist that brief epistle in which he points out, with so much fidelity and wisdom, the duties of the pastoral office. [120:7]

The silence of Luke respecting this visit to Crete is the less remarkable, as the name of t.i.tus does not once occur in the book of the Acts, though there is distinct evidence that he was deeply interested in some of the most important transactions which are there narrated.

[120:8]

Paul, about two years before, had been prevented, as has been stated, by a divine intimation, from preaching in the district called Asia; but when he now commenced his ministrations in Ephesus, its capital, he continued in that city and its neighbourhood longer than in any other place he had yet visited. After withdrawing from the synagogue and resuming his labours in the school of Tyrannus, he remained there "by the s.p.a.ce of _two years_; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks." [121:1] Meanwhile the churches of Laodicea, Colosse, and Hierapolis appear to have been founded. [121:2] The importance of Ephesus gave it a special claim to the attention which it now received. It was the metropolis of the district, and the greatest commercial city in the whole of Asia Minor.

Whilst it was connected by convenient roads with all parts of the interior, it was visited by trading vessels from the various harbours of the Mediterranean. But, in another point of view, it was a peculiarly interesting field of missionary labour; for it was, perhaps, the most celebrated of all the high places of Eastern superst.i.tion. Its temple of Artemis, or Diana, was one of the wonders of the world. This gorgeous structure, covering an area of upwards of two acres, [121:3] was ornamented with columns one hundred and twenty-seven in number, each sixty feet high, and each the gift of a king. [121:4] It was nearly all open to the sky, but that part of it which was covered, was roofed with cedar. The image of the G.o.ddess occupied a comparatively small apartment within the magnificent enclosure. This image, which was said to have fallen down from Jupiter, [121:5] was not like one of those pieces of beautiful sculpture which adorned the Acropolis of Athens, but rather resembled an Indian idol, being an unsightly female form with many b.r.e.a.s.t.s, made of wood, and terminating below in a shapeless block.

[122:1] On several parts of it were engraved mysterious symbols, called "Ephesian letters." [122:2] These letters, when _p.r.o.nounced_, were believed to operate as charms, and, when _written_, were carried about as amulets. To those who sought an acquaintance with the Ephesian magic, they const.i.tuted an elaborate study, and many books were composed to expound their significance, and point out their application.

About this time the famous Apollonius of Tyana [122:3] was attracting uncommon attention by his tricks as a conjuror; and it has been thought not improbable that he now met Paul in Ephesus. If so, we can a.s.sign at least one reason why the apostle was prevented from making his appearance at an earlier date in the Asiatic metropolis. Men had thus an opportunity of comparing the wonders of the greatest of magicians with the miracles of the gospel; and of marking the contrast between the vainglory of an impostor, and the humility of a servant of Jesus. The attentive reader of Scripture may observe that some of the most extraordinary of the mighty works recorded in the New Testament were performed at this period; and it is not unreasonable to conclude that, in a city so much given to jugglery and superst.i.tion, these genuine displays of the power of Omnipotence were exhibited for the express purpose of demonstrating the incomparable superiority of the Author of Christianity. It is said that "G.o.d wrought _special miracles_ by the hands of Paul, so that from his body were brought unto the sick handkerchiefs or ap.r.o.ns, and the diseases departed from them, and the evil spirits went out of them." [123:1] The disastrous consequences of an attempt, on the part of the sons of a Jewish priest, to heal the afflicted by using the name of the Lord Jesus as a charm, alarmed the entire tribe of exorcists and magicians. "The man, in whom the evil spirit was, leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. And this was known to all the Jews and Greeks also dwelling at Ephesus, and _fear fell on them all_, and the name of the Lord Jesus was magnified."

[123:2] The visit of Paul told upon the whole population, and tended greatly to discourage the study of the "Ephesian letters". "Many of them also which used curious arts brought their books together and burned them before all men; and they counted the price of them, and found it fifty thousand pieces of silver. [123:3] So mightily grew the word of G.o.d and prevailed." [123:4]

Some time before the departure of Paul from Ephesus, he wrote the First Epistle to the Corinthians. The letter contains internal evidence that it was dictated in the spring of A.D. 57. [123:5] The circ.u.mstances of the Corinthian disciples at this juncture imperatively required the interference of the apostle. Divisions had sprung up in their community; [123:6] the flagrant conduct of one member had brought dishonour on the whole Christian name; [123:7] and various forms of error had been making their appearance. [123:8] Paul therefore felt it right to address to them a lengthened and energetic remonstrance. This letter is more diversified in its contents than any of his other epistles; and presents us with a most interesting view of the daily life of the primitive Christians in a great commercial city. It furnishes conclusive evidence that the Apostolic Church of Corinth was not the paragon of excellence which the ardent and unreflecting have often pictured in their imaginations, but a community compa.s.sed with infirmities, and certainly not elevated, in point of spiritual worth, above some of the more healthy Christian congregations of the nineteenth century.

Shortly after this letter was transmitted to its destination, Ephesus was thrown into a ferment by the riotous proceedings of certain parties who had an interest in the maintenance of the pagan superst.i.tion. Among those who derived a subsistence from the idolatry of its celebrated temple were a cla.s.s of workmen who "made silver shrines for Diana,"

[124:1] that is, who manufactured little models of the sanctuary and of the image which it contained. These models were carried about by the devotees of the G.o.ddess in processions, and set up, in private dwellings, as household deities. [124:2] The impression produced by the Christian missionaries in the Asiatic metropolis had affected the traffic in such articles, and those who were engaged in it began to apprehend that their trade would be ultimately ruined. An individual, named Demetrius, who appears to have been a master-manufacturer, did not find it difficult, under these circ.u.mstances, to collect a mob, and to disturb the peace of the city. Calling together the operatives of his own establishment, "with the workmen of like occupation," [124:3] he said to them--"Sirs, ye know, that by this craft we have our wealth.

Moreover, ye see and know, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no G.o.ds which are made with hands--so that not only this our craft is in danger to be set at nought, but also that the temple of the great G.o.ddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshipped." [125:1] This address did not fail to produce the effect contemplated. A strong current of indignation was turned against the missionaries; and the craftsmen were convinced that they were bound to support the credit of their tutelary guardian. They were "full of wrath, and cried out saying--Great is Diana of the Ephesians." [125:2] This proceeding seems to have taken place in the month of May, and at a time when public games were celebrated in honour of the Ephesian G.o.ddess, [125:3] so that a large concourse of strangers now thronged the metropolis. An immense crowd rapidly collected; the whole city was filled with confusion; and it soon appeared that the lives of the Christian preachers were in danger; for the mob caught "Gaius and Aristech's, men of Macedonia, Paul's companions in travel," and "rushed with one accord into the theatre." [125:4] This edifice, the largest of the kind in Asia Minor, is said to have been capable of containing thirty thousand persons. [125:5] As it was sufficiently capacious to accommodate the mult.i.tudinous a.s.semblage, and as it was also the building in which public meetings of the citizens were usually convened, it was now quickly occupied. Paul was at first prompted to enter it, and to plead his cause before the excited throng; but some of the magistrates, or, as they are called by the evangelist, "certain of the _chief of Asia_, which were his friends, sent unto him, desiring him that he would not adventure himself" into so perilous a position.

[125:6] These _Asiarchs_ were persons of exalted rank who presided at the celebration of the public spectacles. The apostle was now in very humble circ.u.mstances, for even in Ephesus he continued to work at the occupation of a tent-maker; [126:1] and it is no mean testimony to his worth that he had secured the esteem of such high functionaries. It was quickly manifest that any attempt to appease the crowd would have been utterly in vain. A Jew, named Alexander, who seems to have been one of the craftsmen, and who was, perhaps, the same who is elsewhere distinguished as "the coppersmith," [126:2] made an effort to address them, probably with the view of shewing that his co-religionists were not identified with Paul; but when the mob perceived that he was one of the seed of Abraham, they took it for granted that he was no friend to the manufacture of their silver shrines; and his appearance was the signal for increased uproar. "When they knew that he was a Jew, all with one voice, _about the s.p.a.ce of two hours_, cried out--Great is Diana of the Ephesians." [126:3] At length the town-clerk, or recorder, of Ephesus, contrived to obtain a hearing; and, by his prudence and address, succeeded in putting an end to this scene of confusion. He told his fellow-townsmen that, if Paul and his companions had transgressed the law, they could be made amenable to punishment; but that, as their own attachment to the worship of Diana could not be disputed, their present tumultuary proceedings could only injure their reputation as orderly and loyal citizens. "We are in danger," said he, "to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse." [127:1] The authority of the speaker imparted additional weight to his suggestions, the mult.i.tude quietly dispersed, and the missionaries escaped unscathed.

Even this tumult supplies evidence that the Christian preachers had already produced an immense impression in this great metropolis. No more decisive test of their success could be adduced than that here furnished by Demetrius and his craftsmen; for a lucrative trade connected with the established superst.i.tion was beginning to languish. The silversmiths, and the other operatives whose interests were concerned, were obviously the instigators of all the uproar; and it does not appear that they could reckon upon the undivided sympathy even of the crowd they had congregated. "Some cried one thing, and some another, for the a.s.sembly was confused, and the _more part_ knew not wherefore they were come together." [127:2] A number of the Asiarchs were decidedly favourable to the apostle and his brethren; and when the town-clerk referred to their proceedings his tone was apologetic and exculpatory. "Ye have," said he, "brought hither these men who are neither profaners of temples, [127:3]

nor yet blasphemers of your G.o.ddess." [127:4] But here we see the real cause of much of that bitter persecution which the Christians endured for the greater part of three centuries. The craft of the imagemakers was in danger; the income of the pagan priests was at stake; the secular interests of many other parties were more or less affected; and hence the new religion encountered such a cruel and obstinate opposition.

CHAPTER IX.

PAUL'S EPISTLES; HIS COLLECTION FOR THE POOR SAINTS AT JERUSALEM; HIS IMPRISONMENT THERE, AND AT CAESAREA AND ROME.

A.D. 57 TO A.D. 63.

Paul had already determined to leave Ephesus at Pentecost, [128:1] and as the secular games, at which the Asiarchs presided, took place during the month of May, the disorderly proceedings of Demetrius and the craftsmen, which occurred at the same period, do not seem to have greatly accelerated his removal. Soon afterwards, however, he "called unto him the disciples, and embraced them, and departed to go into Macedonia." [128:2] When he reached that district, he was induced to enter on new scenes of missionary enterprise; and now, "round about unto Illyric.u.m," he "fully preached the gospel of Christ." [128:3] Shortly before, Timothy had returned from Greece to Ephesus, [128:4] and when the apostle took leave of his friends in that metropolis, he left the evangelist behind him to protect the infant Church against the seductions of false teachers. [128:5] He now addressed the first epistle to his "own son in the faith," [128:6] and thus also supplied to the ministers of all succeeding generations the most precious instructions on the subject of pastoral theology. [129:1] Soon afterwards he wrote the Second Epistle to the Corinthians. This letter throws much light on the private character of Paul, and enables us to understand how he contrived to maintain such a firm hold on the affections of those among whom he ministered. Though he uniformly acted with great decision, he was singularly amiable and gentle, as well as generous and warm-hearted.

No one could doubt his sincerity; no one could question his disinterestedness; no one could fairly complain that he was harsh or unkind. In his First Epistle to the Corinthians he had been obliged to employ strong language when rebuking them for their irregularities; but now they exhibited evidences of repentance, and he is obviously most willing to forget and forgive. In his Second Epistle to them he enters into many details of his personal history unnoticed elsewhere in the New Testament, [130:1] and throughout displays a most loving and conciliatory spirit. He states that, when he dictated his former letter, it was far from his intention to wound their feelings, and that it was with the utmost pain he had sent them such a communication. "Out of much affliction, and anguish of heart," said he, "I wrote unto you with many tears, not that ye should be grieved, but that ye might know the love which I have more abundantly unto you." [130:2] The Corinthians could not have well resented an advice from such a correspondent.

When Paul had itinerated throughout Macedonia and Illyric.u.m "he came into Greece, [130:3] and there abode three months." [130:4] He now visited Corinth for the third time; and, during his stay in that city, dictated the Epistle to the Romans. [130:5] At this date, a Church "spoken of throughout the whole world" [130:6] had been formed in the great metropolis; some of its members were the relatives of the apostle; [130:7] and others, such as Priscilla and Aquila, [130:8] had been converted under his ministry. As he himself contemplated an early visit to the far-famed city, [130:9] he sent this letter before him, to announce his intentions, and to supply the place of his personal instructions. The Epistle to the Romans is a precious epitome of Christian theology. It is more systematic in its structure than, perhaps, any other of the writings of Paul; and being a very lucid exposition of the leading truths taught by the inspired heralds of the gospel, it remains an emphatic testimony to the doctrinal defections of the religious community now bearing the name of the Church to which it was originally addressed.

The apostle had been recently making arrangements for another visit to Jerusalem; and he accordingly left Greece in the spring of A.D. 58; but the malignity of his enemies appears to have obliged him to change his plan of travelling. "When the Jews laid wait for him as he was about to sail" from Cenchrea, the port of Corinth, "into Syria," he found it expedient "to return through Macedonia." [131:1] Proceeding, therefore, to Philippi, [131:2] the city in which he had commenced his European ministry, he pa.s.sed over to Troas; [131:3] and then continued his journey along the coast of Asia Minor. On his arrival at Miletus "he sent to Ephesus, and called the elders of the Church; and, when they were come to him," he delivered to them a very pathetic pastoral address, and bade them farewell. [131:4] At the conclusion, "he kneeled down and prayed with them all, and they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all for the words which he spake that they should see his face no more: and they accompanied him unto the ship." [131:5] He now pursued his course to Jerusalem, and after various delays, arrived at Caesarea. There, says Luke, "we entered into the house of Philip, the evangelist, which was one of the seven, and abode with him." [131:6] In Caesarea, as in other cities through which he had already pa.s.sed, he was told that bonds and afflictions awaited him in the place of his destination; [131:7] but he was not thus deterred from pursuing his journey. "When he would not be persuaded,"

says the sacred historian, "we ceased, saying, The will of the Lord be done, and after those days, having packed up, [131:8] we went up to Jerusalem." [131:9] The apostle and his companions reached the holy city about the time of the feast of Pentecost.

Paul was well aware that there were not a few, even among the Christians of Palestine, by whom he was regarded with jealousy or dislike; and he had reason to believe that the agitation for the observance of the ceremonial law, which had disturbed the Churches of Galatia, had been promoted by the zealots of the Hebrew metropolis. But he had a strong attachment to the land of his fathers; and he felt deeply interested in the well-being of his brethren in Judea. They were generally in indigent circ.u.mstances; for, after the crucifixion, when the Spirit was poured out on the day of Pentecost, those of them who had property "sold their possessions and goods, and parted them to all men, as every man had need;" [132:1] and, ever since, they had been hara.s.sed and persecuted by their unbelieving countrymen. "The poor saints" that were in Jerusalem [132:2] had, therefore, peculiar claims on the kind consideration of the disciples in other lands; and Paul had been making collections for their benefit among their richer co-religionists in Greece and Asia Minor. A considerable sum had been thus provided; and that there might be no misgivings as to its right appropriation, individuals chosen by the contributors had been appointed to travel with the apostle, and to convey it to Jerusalem. [132:3] The number of the deputies appears to have been seven, namely, "Sopater of Berea; and of the Thessalonians, Aristech's and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus." [132:4] The apostle knew that he had enemies waiting for his halting; and as they would willingly have seized upon any apology for accusing him of tampering with this collection, he, no doubt, deemed it prudent to put it into other hands, and thus place himself above challenge. But he appears to have had a farther reason for suggesting the appointment of these commissioners. He was, in all likelihood, desirous that his brethren in Judea should have a favourable specimen of the men who const.i.tuted "the first fruits of the Gentiles;"

and as all the deputies selected to accompany him to Jerusalem seem to have been persons of an excellent spirit, he probably reckoned that their wise and winning behaviour would do much to disarm the hostility of those who had hitherto contended so strenuously for the observance of the Mosaic ceremonies. Solomon has said that "a man's gift maketh room for him;" [133:1] and if Gentile converts could ever expect a welcome reception from those who were zealous for the law, it was surely when they appeared as the bearers of the liberality of the Gentile Churches.