Univ.fcf 111. 51 \ fO 1 Library V I The person charging this material is re- sponsible for its return to the library from which it was withdrawn on or before the Latest Date stamped below. Theft, mutilation, and underlining of books are reasons for disciplinary action and may result in dismissal from the University. UNIVERSITY OF ILLINOIS LIBRARY AT URBANA-CHAMPAIGN APR 4 1978 L161 — 0-1096 XJniv.&f ill. 51 ion- Library I l 4 \ ' I ✓ Digitized by the Internet Archive in 2016 with funding from University of Illinois Urbana-Champaign Alternates https://archive.org/details/yearwithstpaulor00knox_0 4 VQYAG-S TO ROME.— -(See Lessons xlviii., xlix., and U A Year with St. Paul OR FIFTY-TWO LESSONS FOR THE SUNDAYS OF THE YEAR. t CHARLES E. KNOX. NEW-YORK. ANSON D. F. RANDOLPH, 770 BROADWAY, Corner of Ninth Street. 1865. Entered, according to Act of Congress, in the year 1862, by ANSON D. F. RANDOLPH, fti the Clerk’s Office of the District Court of the United States for the Southern District of New- York. JOHN A. GRAY, Printer , Stereotyper , and Binder , FRANKFOkT AND JACOB STREETS, Fire-Proof Buildings. Jfntrobxtdion:. It is my desire and my hope to interest young people who are beginning to study the Scriptures by subjects rather than by the regular, measured lesson of verses. This “ Year with St. Paul” is designed to give variety to the course of Biblical Instruction in the Church, the Family and the School ; and especially to open, if pos- sible, a new and attractive department of study to those just ready tg advance from seven-verse lessons to something more general and more continuous, and who, in the transition from childhood to youth, are growing impatient of the ordinary unvarying recitation and questioning of verse by verse. The subjects have been stated with the hope of exciting and fixing the attention. The questions are intended to bring out both the text of the Scripture-lesson and the descrip- tions which follow, and to be suggestive to those who find such questions a help in teaching. The descriptions of the Apostle’s life, as it is illus- o trated by civil history and geographical scenery, are 'V, taken substantially from “ Conybeare and Howson’s Life and Epistles of St. Paul.” The attempt is simply r to sketch the outline of that c living picture.’ Quota- tions will be found frequent ; and even where there are no quotations, the spirit of many a paragraph or sen- tence is almost literally preserved. If the Scripture, thus illustrated by the life of the age in which it was written, shall produce in the minds of young people an impression, in some measure like that which was awa*. kened in the mind of the early oriental reader of the book of Acts, the object will be secured. It is believed A IV INTRODUCTION. these external helps will aid the young to form a concep- tion of the Apostle’s life, as it appeared to one who, at J erusalem or at Rome, in the first century, read the last half £>f the Acts of the Apostles ; and therefore will aid to exalt in their minds the heroism, the courage, the zeal, the faith, which the religion of Jesus wrought in the life of Paul. These lessons have been confined within the limit of a year, in the conviction that young persons at the age alluded to generally tire of a study protracted be- yond that length of time. Why should we do that in teaching the Bible, which we never do in our secular schools ? Why should we protract the one same study, year after year, till the mind is wearied with the same- ness ? A series of yearly subjects, adapted and gradu- ated to the advancement of the scholar, would widen the range of Biblical teaching, would, without harm, meet the fondness of all young people for marked points of progress, and give them a more general knowledge of the Bible. Such a system the author has had in mind in the preparation of the present work ; and should these lessons on the Life of St. Paul be re- ceived with favor, another volume may supply lessons for another year. Cable of Contents FIRST SUNDAY. The Infancy and Childhood of Paul. SECOND SUNDAY. Saul at School. THIRD SUNDAY. Saul and Stephen. FOURTH SUNDAY. The Conversion. FIFTH SUNDAY. Damascus, Arabia, and Tarsus. SIXTH SUNDAY. Barnabas goes for Saul. SEVENTH SUNDAY. The Beginning of the Journeys. EIGHTH SUNDAY. The Pro-Consul at Paphos. NINTH SUNDAY. * Perils of Robbers,’ and ‘ Perils of Rivers. TENTH SUNDAY. Jesus of Nazareth, the Messiah. ELEVENTH SUNDAY. An Extraordinary Thing in a Synagogue. TWELFTH SUNDAY. Flights from City to City. CONTENTS ; THIRTEENTH SUNDAY. Jupiter and Mercury. FOURTEENTH SUNDAY. The Journey Home. FIFTEENTH SUNDAY. A Difficult Question. SIXTEENTH SUNDAY. The Council. SEVENTEENTH SUNDAY. The Letter and the Letter-Bearehs. EIGHTEENTH SUNDAY. Starting on the Second Journey. NINETEENTH SUNDAY. A New Companion and New Travels. TWENTIETH SUNDAY. From Asia to Europe. TWENTY-FIRST SUNDAY. Roman Law. TWENTY-SECOND SUNDAY. The Founding of the Thessalonian Church. TWENTY-THIRD SUNDAY. The Mob of the Idlers. TWENTY-FOURTH SUNDAY. The Journey to Greece. TWENTY-FIFTH SUNDAY. The Grecian Capital. TWENTY-SIXTH SUNDAY. Mars* Hill. TWENTY-SEVENTH SUNDAY. ‘The City of the two Seas.’ TWENTY-EIGIITH SUNDAY The First Epistle. TWENTY-NINTH SUNDAY. A Persecutor Persecuted. CONTENTS. THIRTIETH SUNDAY. The Second Return Home. THIRTY-FIRST SUNDAY. The Third Journey — Apollos of Alexandria. THIRTY-SECOND SUNDAY. Miracles and Magic-Workers. THIRTY-THIRD SUNDAY. The Temple of Diana. THIRTY-FOURTH SUNDAY. The Town-Clerk of Ephesus. THIRTY-FIFTH SUNDAY. Titus, the Messenger. THIRTY-SIXTH SUNDAY. Six Months in Macedonia and Illyricum. THIRTY-SEVENTH SUNDAY. Phcebe Carries a Letter to Rome. TIIIRTY-EIGHTII SUNDAY. The Games at the Isthmus. THIRTY-NINTH SUNDAY. 4 The Coasts of Asia.* FORTIETH SUNDAY. - The Elders of Ephesus. FORTY-FIRST SUNDAY Third Journey Home. FORTY-SECOND SUNDAY A Mob in Jerusalem. FORTY-TIIIRD SUNDAY. The Address from the Stairs. FORTY-FOURTH SUNDAY. Paul a Prisoner before the Sanhedrim. FORTY-FIFTH SUNDAY. The Capital and the Governor of Judea. FORTY-SIXTH SUNDAY. The Appeal to the Emperor. CONTENTS. FORTY-SEVENTH SUNDAY. Tns Royal Visitors. FORTY-EIGHTH SUNDAY. The Prisoner sent to Rome. FORTY-NINTH SUNDAY. Storm and Shipwreck. FIFTIETH SUNDAY. Sicily and Italy. FIFTY-FIRST SUNDAY. Paul’s Residence in Rome. FIFTY-SECOND SUNDAY. T KK Trial and the EisjounQis?. A YEAR WITH ST. PAUL. Jfh'st Smxbajr. THE INFANCY AND CHILDHOOD OF PAUL. LESSON. Acts xxi. 39 ; xxii. 3; xxiii. 6, 8, 16; xxvi. 6 ; Phil. iii. 5; I. Sam. x. 21, 24 ; Acts xvi. 37, 38, and xxii. 26-28. YI7E need some knowledge of the province and the city in which Paul passed his infancy and child- hood, to have a correct idea of Paul’s life. Cilicia was a province of the Roman Empire, and at the time when Paul lived was divided into two nearly equal portions. The icestern part was filled with bold, rough mountains from the great chain of Mount Taurus to the sea. On the Mediterranean they form the high, wild coast of broken cliffs, in the centre of the curve from the Bay of Xssus to the Sea of Pamphylia. The whole region was therefore called Rough Cilicia. The people who lived in all this district were notorious robbers. They formed innumerable strongholds in the mountains. The name of Isauria , in the interior, re- presented to the Romans ail that was bold and cruel in robbery. The forests and many cliffs, the little bays and creeks on the sea, made an easy escape and refuge for pirates. These Isaurians were so resolute and in 2 (FIRST SURRA Y.) dependent in tlieir rough country, that the Romans, after many attempts, gave up subduing them on land. They then became more bold on the sea, until they dis- “ their fleets seemed innumerable ; they were connected with other desperate men, far beyond their own coasts ; and, they began to arouse attention at Rome. A vast expedition was fitted out under the command of Pompey INFANCY AND CHILDHOOD OF PAUL. 3 the Great ; thousands of piratic vessels were burnt on the coast of Cilicia, and the inhabitants disjDersed ; and the Mediterranean was made safe for the voyages of merchants and apostles. A city on the borders of the two divisions of Cilicia was named, in honor of the con- queror of the pirates, Fompeiopolis,” (city of Pompey.) The eastern part of Cilicia was called Flat Cilicia. It was a rich and extensive plain, and was esteemed valuable on account of its rich fertility, and because its fruitful valleys were so well protected. The long range of mountains on the north and west rose like a wall all the way from Pompeiopolis to the very centre of Asia Minor, and formed a safe defence for all travellers up the valleys, while there was another road of travel * around th^xorner of the sea, and southwards through the mount ™s towards Antioch and Syria. Flat Cilicia was, therefore, the natural high-road for caravans and armies. It was the route of some of the greatest gen- erals of antiquity. Cyrus led his army over this plain, on his way from the western part of Asia Minor to attack his brother, King of Persia. Alexander the Great and his army, on his career of victory from Ma- cedonia, was met here by the five hundred thousand men of Darius, and just above the gulf of Issus won the victory which made him master of the Persian em- pire. The hosts of the Crusaders, too, passed along this plaiit. It was here, not more than half a century before Paul was born, that Cicero the orator was Gov- ernor or Pro-Consul of Cilicia. While here, he wrote many letters to his friends, which give a good general Mea of the way in which the Roman Empire governed the province. He travelled over the same country, and through the same places, through which Paul travelled. He probably regarded the Jews with much contempt, and would be likely to treat them with great injustice. 4 {FIRST SUNDAY.) Tarsus was the capital of the whole province of both Rough and Flat Cilicia. A clear and cold river flowed from the snows of the steep # mountains of Taurus through the city, and spread out into a harbor below the town. Alexander the Great nearly lost his life in bathing in the cold and rapid waters of the Cydnus. Tarsus was an ancient and great city. About the time of Paul, it is said, that “ in all that relates to philoso- phy and general education, it was even more illustrious than Athens or Alexandria.” It was therefore a learned city: there “ the Greek language was spoken, and Greek literature studiously cultivated.” “The people of Tar- sus were celebrated for their mental power, their readi- ness in repartee, and their fondness for the study of philosophy.” In general, we may infer that, commer- * cially, Tarsus was the principal port in th JSkstern part of the Mediterranean, and that, in cultivation, it was “ a city where the language of refinement was spoken and written in the midst of a ruder population, who use a different language and possess no literature of their own.” This was the city in which the parents of Paul lived, when Saul was born. We know that both father and mother were Hebrews, for Paul himself says that he is 4 a Hebrew of Hebrews,’ (or from Hebrews,) which means that he was a pure Hebrew, and that neither father nor mother was at first a proselyte ^om any other nation to the Jews. They spoke, no doubt, their native tongue, and yet Saul, in his early years in Tar- sus, would as often hear the Greek. He must have learned both the Hebrew and the Greek almost as soon as he learned to talk. At home, however, the family were strictly Hebrews. His parents were Pharisees : they taught him the rigid observance of all the rites and traditions of his sect. They were of the tribe of INFANCY AND CHILDHOOD OF PAUL. 5 Benjamin, and they gave their son the name of the first King of Israel taken from the same favored tribe. It may be that the great Apostle had both names, Saul and Paul, from his infancy. Although in the book of Acts he is called Paul only after the conversion of Sur- gius Paulns in Cyprus, as we shall hereafter safe, yet “ it is most probable that he had both names in child- hood that in his Hebrew home he was called by the ancient Hebrew name of Saul, and that the Gentiles (the Romans especially) gave it the Roman form of Paulus. It may possibly be, too, that from motives of interest and policy, he was called sometimes, among his friends and by the family, the Roman name, Paul, as we know he mentions, in his epistle to the Romans, two “kinsmen,” Juiiia 1 and Lucius 1 , whose names are Roman. Saul’s father was also a Roman citizen. How did he gain this privilege ? It was not because he was a native of the city. “ It had been given him, or had de- scended to him, as his own right ; he might have pur chased it for a large sum of money 2 , but it is more pro- bable that some influential Roman had obtained it for him as a reward for services rendered during the civil wars.” And hence* as this citizenship, procured by money, or by valuable service, belonged to the family, Saul was 4 free-born,’ and could afterwards rely upon his citizenship as a defence in the time of trouble. We cannot decide whether Saul’s parents were wealthy or poor. If his father purchased the Roman citizenship, it would have required large expense ; but on the other hand, when it was bestowed by the gov- ernment for services done to the army or to the state, it would have been given to the poor as well as to the 1 Romans xvi. 7, 21. * See Acts xxii 28. 6 ( FID ST SUNDAY.) rich Saul learned a trade. He was a tent* maker, as we learn from his occupation when he came to Corinth , 3 but this does not prcfce that either he or his parents were reduced to necessary labor for a livelihood. “ It was the custom among the Jews that all boys should leariffca trade. Rabbi J udah saith, c He that teacheth not his son a trade, does the same as if he taught him to be a thief,’ and Rabban Gamaliel saith : c He that hath a trade in his hand, to what is he like ? he is like a vineyard that is fenced.’ ” Tent-making was a pro- fitable occupation . at Tarsus. The goats of his na- tive province furnished hair, from which was woven hair-cloth, sold in the markets for the tent-covering. It is perhaps well to think that Saul’s father was in mod- erate circumstances and position, occupied, like many of the Jews, in the traffic of the land-merchants, or of the sea-commerce, and that he gave his son a trade which would be of use to him wherever his lot might be cast, and however he might be reduced from a learned or a professional life to dependence on common labor for a living. Did Saul have brothers and sisters ? We read of one sister at Jerusalem, whose son saved his life. Some of Saul’s kindred became Christians Jbefore Saul himself, as is clear from the Epistle to the Romans, where An dronicus and Junia are said to have been in Christ be fore himself. Here Saul was born, in this flourishing city of Tar- sus. Here, as a boy, he played perhaps by the side of the clear, cold river, building his little ships to sail upon the water, and sometimes losing them on ac- count of the swiftness of the current which came rush- ms: down from the mountain-sides to the sea. lie saw xviii. 3. • INFANCY AND CHILDHOOD OF PAUL. 1 the fertile plains, and the high mountains beyond. Ho saw the water-falls pouring over the rocks in full flood, when the snow melted. He saw in the streets, and on the wharves, men of various languages and costumes : the Cyprian from the island opposite ; the Syrian from Antioch ; the rough, wild, mountain-ranger from Rough Cilicia or from Isauria, half-suspected as a very robber ; the hardy Cappadocian from the interior ; the handsome Greek from the famous land beyond the Archipelago ; the Roman trafficker and the Roman soldier from the seven-hilled city ; and now and then the swarthy Egypt- ian and the wandering Arab ; while his own nation never lacked representatives. He saw the eastern cara- van, with its long train, start off up the valley for the head-waters of the Euphrates, and the company of trad- ers on the route around the Bay of Issus, composed of its smaller parties, on their way to Antioch, to Caesarea, to Samaria, or even to Damascus or to Jerusalem. He saw ships from Cyprus and from Caesarea, from Alex- andria and from the western seas, in the harbor ; and th$ toil-worn throng of men and animals which had ju^b arrived through the wild Cilician gates, from the Ephesus and Smyrna road, bringing their strange stories from the ruder regions of the interior. Eager and quick to observe, Saul the boy was now making the acquaintance of these various nations and their people, whom afterwards he was so much to influence. {FIRST SUNDAY.) QUESTION# \1JHERE was Paul b:>rn ? * * Where in the Scriptures do you find the place of Paul’s birth ? Does more than one person speak of it ? Who speaks the greater number of times of Paul’s early life? Where was he when he spoke of it ? In which place does he speak most of it ? What was Cilicia ? What was the name of the western part ? What kind of people lived there ? What famous robbers lived near ? What drove the pirates from the sea ? What has the driving of pirates from the sea to do witb Paul’s life? What was the name of the eastern part ? How did it differ from the western part ? What were the principal roads out of it ? What travelled on these roads ? What great generals have passed over these roads ? What great armies have marched here ? What famous Roman was once Governor of this province ? Was it before or after Paul’s birth ? Why doesn’t he notice the Jews in his letters ;o his friends ? Was Tarsus a place of much consequence in the province ? In what respects was it 4 no mean city ’ ? With what cities djp it rank in learning at that time ? What were the people especially celebrated for? What language was spoken there ? Did all the people probably use one language? With what great cities did Tarsus probably lave trade ? Of what nation was Paul ? A^ere his father and mother loth of the sane nation ? How do vou know ? ( FIRST SUNDAY.) How many brothers and sisters had Paul ? Did Paul have any relatives not Jews ? What language was spoken in the house ? Did Paul learn any other language ? VThat tribe did his parents belong to ? Can you find more than one place where Paul speaks of his tribe ? Whose name, in their tribe, did they give to their son ? How is it that we have two names ? Would his own family be likely to call him by the Ro- man name? Had he any relatives with Roman names ? What sect of his nation did Saul’s parents belong to ? When Saul grew up, did he prefer his father’s sect, or some other ? In how many places does Paul speak of this sect ? To whom ? Was Saul’s father connected in any way with any other na- tion? In what two ways might he have become a Roman cit- . izen ? Was this of any consequence to Saul? What does he mean, when he says he is ‘ free-born’ ? Did he ever make use of this right of his birth ? Can you tell whether Saul’s parents Were wealthy or poor ? What does their sending Saul to Jerusalem to be edu- cated seem to show ? Were the other Apostles wealthy or poor ? What trade did Saul learn when young ? Does this show whether his parents were wealthy or poor ? •What two maxims of the Rabbis, in respect to trade, are given ? What were tents made from ? What people did Saul the boy see in the streets of Tar- sus ? What difference did it make with Saul in after life ? Was Saul taught to read the Scriptures and to pray ? ( 2 ) Scarnfr Smtirag. SAUL AT SCHOOL. LESSOR. Acts xxii. 3 ; xxvi. 4, 5 ; xxiii. 6-8. Galatians i. 14. T ARSUS was a place of learning, but tbe learning was under the control and teaching of the Greeks. The Hebrews looked at the Greeks as ‘ strangers ’ and 6 aliens and the strict Pharisees no doubt held these schools in abhorrence. If there were Greek schools for children, it is not probable that Saul the boy would be permitted to attend them. 4 He received his educa- tion, therefore, at home rather than at school or, if he went to a school, it was not to a Greek school, but rather to “ some room connected with a synagogue, where a noisy class of Jewish children were seated on the ground with their teacher, after the manner of Mo- hammedan children in the East, who may be seen at their lessons near the mosque.” At such a place, it may be, he learned to read and write, going to school and returning, as was the custom, with a servant. Perhaps he thought of his own boyish school-days, and of the servant who took him to school and brought him hoihe, when he afterwards wrote to the Galatians that the Law is a servant who leads us to the school of Christ. 1 As he grew older, he gained his religious knowledge Galatians iii. 24. The word translated ‘schoolmaster,’ in this passage, means literally, boy-leader , the servant who led boys to school, not the master who taught them after they were there. SAUL AT SCHOOL. 9 “ from hearing the Scriptures read in the synagogue, from listening to the arguments * and discussions of learned doctors, and from that habit of questioning and answering which was permitted even to children among the Jews.” It is not at all improbable that, when a boy, Saul, with his mind wide-awake to all the life of his busy city, and sharpened by what he heard and saw, carefully trained by his Pharisaic parents, quick to ask and to answer questions at the synagogue, was known as a child of more than usual promise, and as “ one likely to uphold,” when he should become a man, “ the honor of the Scriptures against the half infidel teaching of the day.” His parents and friends would wish there- fore that he should have a more careful training than he could obtain in a heathen city; and that at the capital city of Jerusalem itself, he should learn more perfectly the law of his fathers. There are three opinions in respect to the time when he went to Jerusalem. The first opinion is,. that he was sent by his parents, “ between the ages of ten and thir- teen,” since if he went at a later age, “ he could not have said that he had been c brought up in Jerusalem.’ It is thought, too, that as Paul before Agrippa said, 1 My manner of life from my youth , which was at the first among mine own nation at Jerusalem , know all the Jews, which knew me from the begmningf it implies that he came from Tarsus at an early age.” The second opinion is, that “ in his youth he was brought up in the schools of Tarsus, fully instructed in all the arts and sciences, before he went to study the law under Gama liel.” The third opinion is, that “ though as a Jew and a Pharisee, he would not be educated in the heathen schools of Tarsus, he did not go to Jerusalem to be trained under Gamaliel till about the age of thirty, and after the ascension of Christ.” It seems more correct 10 0 SECOND SUNDAY.) to suppose that Saul went to Jerusalem when he was young. Perhaps he went to live with that sister who seems to have lived afterwards in Jerusalem . 2 And we may suppose he was taken first, as the Saviour himself was at about this very time and at twelve years of age, by his parents when they c went up 5 to attend one of the great festivals of the Hebrew nation. About the time of the Hebrew Thanksgiving, (Feast of Taber- nacles,) or of the Feast of Passover, when all the men journeyed in companies to the great and holy city, the Jews of Cilicia and of the surrounding region would begin to gather in Tarsus, either to make up the cara- van which would move around the corner of the sea to Antioch, and so down the sea-coast toward Palestine, or to go aboard the swifter ships, which would take them across to Caesarea, and then to make the shorter caravan-journey through Judea to the capital. Think of the wonder and delight with which the Hebrew boy would long'for the day when he would sail out of the clear, cold river, out of the harbor, on the great Medi- terranean, away and across toward the beautiful moun- tains where Abraham and Jacob and Joshua once lived, among which David once led his flocks of sheep, to the city and to the very temple in which the holy child Samuel answered the voice of the Lord in the night. How many pleasant thoughts would crowd into his mind, all along the way. As he sailed toward the high Mount Carmel, where Elijah sent his servant to look off upon the sea for clouds rising to give rain, as he rode high on the back of a camel through the ancient land of his forefathers, from the sea-coast up towards the interior, how quickly he would catch the conversation of his fellow-travellers, 2 xxiii. 1G. SAUL AT SCHOOL. 11 and remember all he had learned in the synagogue. As he left Caesarea, his father would point out to him, .a»way off on one side, the distant hills of Mount Gilboa, near which his great namesake, King Saul, and his three sons and his armor-bearer died . 3 As he came to the borders of his own tribe of Benjamin, he would look for the vil- lage of Gibeah, Saul’s home, when Samuel anointed him to be king , 4 and would know that on the further border was Jerusalem, with all its glory. Climbing over the range of hills, he saw the temple glittering with gold ; the pile of sacred buildings around the shin- ing centre ; he saw the whole ancient and honored and holy city surrounded by its wall, and beyond, the Mount of Olives ; and, when the caravan-train wound its way under the arch of the gates into the very streets, more than ever before would he thank God he was a Jew 4 of the tribe of Benjamin,’ and 4 a Hebrew of the He- brews.’ Here he is to finish his education. Here he is to learn and to know more of the history and prophe- cy and poetry of his honored nation. Here he will min- 8 1. Samuel xxxi. 1-6. 4 1. Samuel x. 26 ; xv. 34. 12 {SECOND SUNDAY . ) gle in the worship of the very temple. Here he will see andmhear the greatest doctors of the world. Here, thinks the Hebrew boy, will I study with zeal what I now more than ever love, and will prove that I am worthy of my tribe and family, and diligently will I serve my God ! Alas! in Jerusalem itself, Saul sees Roman soldiers, just as he has seen them in Tarsus and in all the places along the route, reminding him that his country, once free under God, is now ruled by foreign power. Indeed, when he first landed from the sea, he had paid his trav- elling-fee in Roman coin, and on all the coin he had taken in Judea, he had seen the “ image and superscription ” of the Roman emperors ; he had heard Roman words used in the common conversation of the Jews ; there were Roman buildings in^he towns through which he passed ; and did not the very first city in which he set foot in his native land, (Caesarea,) bear the name of a cruel tyrant of Rome ? How the patriotism of the He- brew boy would rise, quick and warm within him, when he thought how shamefully his country was oppressed by the great empire which now stretched from the dis- tant islands of Britain to the Euphrates ! and especially as he thought how the governors appointed to rule oVer this ‘promised’ land had sometimes set up and put down the high-priests, just as they liked, and how per- haps even the schools of the famous teachers, to which he had come, might be all interrupted and broken up if any successor of the impious Herod should wish. The great schools at Jerusalem were of course reli- gious schools. Two among them were greatest of all, and were rivals, as they had been from the days of Ilillel and Shammai, their foundtbs. Both these schools taught the traditions as well as the law of Moses ; both taught the doctrines of the Pharisees : but the school SAUL AT SCHOOL . 13 of Hillel said tradition was better than the law, and above it, while the school of Shammai said the law was the better and the greater. The disputes between these schools were so violent, that it grew into a proverb, “that even Elijah the Tishbite would not be able to re- concile the disciples of Hillel and Shammai.” Hillel was grandfather of Gamaliel. When, therefore, Saul entered Gamaliel's school, and became an earnest student of tradition and of law, (putting tradition first, ac- cording to the school of Hillel,) he soon learned to be “ex- ceedingly zealous of the traditions of his fathers.” 5 6 Ex- cept his teaching that tradition had more authority than the law of Moses, (which our Saviour so sharply rebuk- ed, 0 ) Gamaliel was perhaps the very best teacher Saul could have had, other than the Saviour himself, to fit him for his future life. “ His learning was so eminent and his character so revered, that he is one of the seven who alone among Jewish doctors have been honored with the title of c Rabban.’ ” 7 He was not so bigoted as many of the Pharisees. Candid and wise as he shows himself to be when he afterwards gives advice to the high-priest and the Sadducees, when Peter and the other Apostles are brought before them for preaching , 8 he is said to have been c in reputation with all the people,’ and it is added that c to him they agreed.’ Unlike many of the Pharisees, he made no objection to studying the learning of the Greeks . 9 This shows no small degree 5 Galatians i. 14. 6 Matt. xv. 1-6. Mark vii. 3-13. 7 Rab, master ; Rabbi, my master ; Rabban or Rabboni, (John xx. 16,) my great master. 8 Acts v. 17; 29, 34-40. 9 And it may be thought, from the fact that Saul was placed under Gamaliel, that his parents did not object to his attending the Greek schools of Tarsus. 14 {SECOND SUNDAY.) of intelligent judgment and independence in Gamaliel, for even the Greek language had at one time been for- bidden to be taught to the Hebrew youth. How im- portant it was that Saul should know both the Greek language and be familiar with the Greek writings, w© now know, who have seen how he was able to preach at Athens and at Corinth, to dispute with Epicureans and Stoics, 20 and to quote their own authors to the Greeks . 11 We should think of Saul, now growing to be a young man, as one of the younger speakers in the assemblies of the Rabbis of Jerusalem, in the midst of whom was Gamaliel. All are seated, as was the custom, according to their rank and advancement and wisdom. The prin- cipal subjects of discussion are the tradition, the law, the prophets and the psalms, the power to interpret which was “ the one thing most prized by his countrymen.” Some one, perhaps Gamaliel himself, reads a passage out of the Hebrew Bible, or gives out in Hebrew some topic of discussion, which is translated into the common language, then interpreted in various ways by various persons, illustrated by maxims and allegories, compared with the opinions of ancient Rabbis, and last of all, per- haps expounded by Gamaliel himself. The younger students were present to listen and to inquire, “ both hearing them and asking them questions,’ as our Sav- iour did ; 12 for it was a peculiarity of the Jewish schools that the pupil wa^ encouraged to catechise the teacher , and contradictory opinions were expressed with the utmost freedom.” Among the many Hebrew youth gathered in Jerusalem from distant cities and foreign 10 xvii. IS. n xvii. 28. I. Corinth, xv. 33. “Evil communications,’ 7 etc., is a quotation from a Greek Comedy. Titus i, 12. 12 Luke ii. 46. SAUL AT SCHOOL. 15 lands, young Saul was certainly one of the most active^ and most promising students ; for he himself said after wards : “ More zealous of the traditions of my fathers, I pushed forwards in the study of the Jews’ religion, above many of my schoolfellows of my nation.” 13 Saul is now just coming to manhood, and we can think of the result of his education. That result, we suppose, was something like this : He was candid and honest in judgment ; he was willing to study and to use the books and the language of the Greeks ; he was intensely zealous for the traditions and for the law of Moses. He had learned to dispute keenly, clearly, and learnedly, and to quote the Scriptures quickly and aptly. He had filled his memory with the traditions, with the difficult points of Jewish controversy, and with the opinions of the great teachers. Born a Pharisee, edu- cated at home a Pharisee, trained in Jerusalem by the very chief of the Pharisees, he was now, in his strong, matured judgment, heartily an advocate of the very strictest school of the Pharisees, which taught tradition to be superior to Moses’ commandments ; and he was most rigid in his conscientious practice of washings and prayers and fastings, and all the other ceremonies. 13 Galatians i. 14. I profited (the Greek word means literally c to drive forward,’ not unlike the English ‘ to push forward,’) in the Jews’ religion above many my equals (literally equals in age or fel- low-equals) in mine own nation, being more exceedingly zealous, eta 0 SECOND SUNDAY.) QUESTIONS. IWIIAT kind of learning was there in Tarsus ? ' * How would the Jews think of it ? Do you think Saul attended a Greek school ? What kind of a school was his ? What did he mean, afterwards, when he said, “ The law is our schoolmaster to bring us to Christ ” ? Where was he taught in religious things ? and how ? Do you think Saul would be well known at the syna- gogue ? Why should he go to Jerusalem ? What are the three opinions in respect to the time when he went to Jerusalem ? • What do ‘ brought up in this city,’ and 1 from my youth . . . at Jerusalem,’ seem to show ? At what age do you think he went ? What relative of his probably lived in J erusalem after- wards ? With whom would he go to J erusalem ? What would he see and think of on the way ? What would he think of, if he sailed past Mount Carmel ? What hills would he see on the way from Caesarea ? What village would he look for, as he came to the tribe of Benjamin? What would Saul think of, as he entered Jerusalem ? Is it a good thing to make high resolutions at such a time? What proofs of Roman authority did Saul see at Jeru- salem, and on his way ? What did the very name of Caesarea show ? How might the schools of Jerusalem be interrupted ? What kind of schools were the great schools of Jerusalem? What two were greatest of all ? Did they both belong to one or to different sects ? Did they belong to Pharisee or Sadducee? o SECOND SUNDAY.) What were the doctrines of the Pharisees ? What the doctrines of the Sadducees ? What was the one principal doctrine on which they dif- fered ? What was the difference between the two schools ? What was the proverb about their bitter disputing ? When our Saviour rebuked traditions, which one of these schools did he especially rebuke ? Who was Saul’s teacher? What was the name of his grandfather ? What was Saul taught 4 at the feet of Gamaliel ’ ? Did Saul like traditions ? What does 1 zealous towards God ’ mean ? Was Gamaliel a good teacher for Saul ? What kind of a man was he ? Where else is he mentioned in the Bible What was his advice in respect to the Apostles at that time? How did he differ from many Pharisees ? Why was it important for Saul to know Greek ? Can you mention any instances of his quoting from Greek authors ? What was the manner of teaching ? What was most prized? Did the teacher question the scholar ? Was Saul equal to his school-fellows? How do you know ? What does 1 profited ’ mean in that passage ? How many things can you mention as the result of Saul’s education ? Was he more or less a Pharisee than before ? What kind of a life did Saul lead in J erusalem ? Did he like tradition more or less than before ? Is it right to put any thing before the commandments of the Bible? Can you think of any things which men do put before these commands ? (n Cljhft SxmbixjT, SAUL AND STEPHEN. LESSON. I. Corinthians xv. 9 ; Acts xxii. 20 ; vii. 54-60 ; viii. 1-4. A NUMBER of years must have passed, after Saul came up to Jerusalem, before the persecution of Stephen took place. If Saul came to Jerusalem at about twelve years of age, there must have been nearly, if not quite, eighteen years before he makes his appear- ance at the stoning of the first martyr ; for soon after Stephen’s death he preached at Damascus, and it is not probable that he would commence public preaching be- fore the usual priestly age of thirty. We may suppose that Saul visited his home frequently during these eighteen years. It may be that he spent much of his time at home, especially as he grew older, returning now to the schools of his native town to study the Greek language and literature, so that he might be fully prepared to meet the arguments of the heathen in- fidels. During these years, other children were becom- ing men. Years before, there had been a child born in the hill-country of Judah, not far away, who was now receiving his rough training in the wilderness and in the deserts, where he grew, c waxing strong in spirit, till the day of his showing unto Israel,’ when he preached c the baptism of repentance.’ Along the shore of the Lake of Galilee were boys mending their fathers’ nets, who were growing hardy and strong for their future work, and who, even before they had grown SAUL AND STEPHEN 17 to be men, were no doubt thinking of, and watchful for, the Messiah. The Great Teacher, born in Bethle- hem, now nearly ready to fulfil the prophetic words of John the Baptist, was at Nazareth, waiting for the time when his great work should call him into public life. He, too, at twelve years of age, had heard and asked questions of the doctors in the temple. He would soon be as old as the priests, who at thirty entered on their office, when he would preach, and teach the whole world the most important of all doctrines. How is it that Saul never meets any of these persons ? How is it that, while he believed with his nation that it was the time for the Messiah to appear, and Jesus was claiming to be the Messiah, and all the wonderful works of the Saviour were occurring through all the country, and the condemnation and the crucifixion were taking place, he seems not to know of any of these events by personal presence and sight ? In none of his epistles or speeches, after his conversion, does he allude to the fact of having seen the Saviour, or of having known the disciples, though they all visited the temple, and were conspicuous to all men at the great festivals of the capital. We must think that Saul was at this time ab- sent from the city, and probably at Tarsus, just as after his conversion he returns again for a short time to Tar- sus . 1 If he were absent only three years, it will be suf- ficient to show why he did not meet Jesus or any of his disciples. It is more creditable to Saul’s candor and wisdom and conscientiousness to believe that he was busy with the Greek scholars of Tarsus, and heard of the great events occurring in Judea only from a dis- tance : that he thought of the miracles of Jesus only as the work of some extraordinary and skilful magi- 1 Acts ix. 30. 18 {THIRD SUNDAY.) cian, and of his disciples as a band of honest and credu* Ions and deluded men. In all the confessions of his sins afterwards, he never speaks of the trial and cruci- fixion of his Lord, as he would have done had he been one of the persecutors then. It was not till after the resurrection of Jesus that Saul came back to Jerusalem. He then found in Jerusalem quite a number of these men, who had been followers of Jesus the Nazarene, and who believed that he was the Messiah. He would at once think of them as a new sect, who were giving a wrong meaning to the Scriptures, who were trying to make known their pernicious doctrines, and who ought, therefore, to be put down as soon as possible. When we read that c certain men of Cilicia and of Asia 2 arose’ to dispute with Stephen, we may think that Saul, recently returned from Tarsus, was among them, eager to show his zeal for the law of his forefathers, and his power of disputation against the teachers of this new doctrine. Saul no doubt prided himself on his own upright life, his careful observance of all the duties laid down in the traditions and in the law, and that he was faultless in washings and prayers and fastings, in phy- lacteries and fringes, in sacrifices and charities and good works. He would be bitterly provoked that any fol- lower of a teacher, (a magician, perhaps,) who had con- demned so earnestly the keeping of the tradition, should be teaching in the temple, and that the disciples of Jesus were increasing in Jerusalem 3 ; that great won- ders and miracles were done among the people 4 ; and that many even of the priests 3 were turning to this pre- tended Messiah. With all the earnestness of his nature 2 Acts vi. 9. Proselytes of Africa , (from Cyrene and Alexandria,) of Asia Minor, (from Cilicia and Asia,) of Rome, (Libertines, pro- bably freed-men from Rome.) 3 vi. 7. 4 vi. 8. SAUL AND STEPHEN. 19 and the power of his mind, he would join with the Pharisees in crushing out this new sect. Hence it is, we suppose, that we have Saul introduced to us in the Acts just at this point, when not only the miracles of the Pentecost had been 4 noised abroad;’ 5 when not only the healing of the lame man at the gate of the temple by Peter and John was well known ; when not only the strange death of Ananias had caused excite- ment among the people ; when the resolute Peter and John were braving the threats of the chief council, preaching, in spite of it, in the temple ; but when, also, a new member of the sect, said to possess more than usual wisdom, 8 was attracting the attention of the learned men of the different synagogues. Stephen was 4 full of faith and power.’ He met the disputers from Africa and Asia Minor and Home 2 boldly, and c they were not able to resist the wisdom and the spirit by which he spake.’ The fact that they had been defeated in fair argu- ment, stirred the fury of men bad at heart and deter- mined to uphold their school and sect and law by what- ever means. Murder was in their hearts, and it soon came out in words of falsehood and crime. When we read that they 4 suborned men,’ (hired men to perjure themselves,) and hear also afterward from Paul’s own lips, 4 1 have lived in all good conscience before God unto this day,’ 7 we cannot suppose that Saul deliber- ately helped to bribe a false witness to perjure himself for the purpose of taking life. It is by no means pro- bable that all of the J ews consented to this most wicked act of perjury ; but when the witnesses appeared, Saul no doubt took little pains to inquire into their character, and w^as glad of any pretext by which this pestilent 6 Chap, ii : 6. 6 vi. 10, 7 xxiii 1. 20 {THIRD SUNDAY.) Stephen could be got out of the way. In the midst of all this excitement, when ‘ they stirred up all the people and the elders and scribes,’ and caught Stephen, and brought him to the council, Saul must have watched every event with the most eager eye ; and he must have hoped that Stephen would be brought to silence, if not to punishment and to death. It was in this very trial of Stephen, no doubt, that Saul’s bitterness be- came more and more inflamed. He was one who looked on that face, like ‘ the face of an angel,’ while the high-priest put the customary charge : ‘Are these things so ?’ And that pure and shining countenance did not win his heart, but rather fired his persecuting spirit. He heard Stephen’s speech before the council . 8 At first he approved of it, and prided himself in his right- eousness perhaps, while Stephen was giving the history of the race ; but when the honest, faithful man called all the council stiff-necked, uncircumcised, resisters of God’s Spirit, persecutors, betrayers, murderers, 9 all the haughty pride of his Pharisaic nature, and all the power of his education, rose in a moment, and fixed his pur- pose to condemn him. ‘ Cut to the heart,’ ‘ gnashing on him with his teeth,’ he, like the rest, was only pro- voked the more by the calm serenity of the culprit ; and now, when their passion was overflowing, it needed but those other words of Stephen, ‘ I see the Son of Man at the right hand of God,’ to let loose all restraint. Blind and unreasoning, stirred to the depths of their sensitive pride, boiling with rage, all was over. How there was only a violent, relentless, cruel mob. They cried out with a loud voice ; they rent their clothes ; they ran upon him with one accord ; they cast him out of their city. And now Saul, a maddened bigot against the truth, kept the garments which the witnesses had 8 vii. 2-53. 9 vii. 51, 52. SAUL AND STEPHEN 21 laid off that they might stone him. While the angelic Stephen, with the light of heaven on his face, and the prayer of Jesns on his lips, received the blows of his brutal murderers, Saul kept their garments, that they might the more easily do their murderous deed. He consented, or approved of it, as the word means. We are therefore fully prepared for what follows. Once permitting his wicked passion and pride to master him, thinking his rage and prejudice were religion, he en- tered into the persecution wfith all his heart. While devout men carried Stephen to his burial, Saul c made havoc of the church, entering into every house, and haling men and women, committed them to prison.’ How much he was doing for the very religion he aimed to destroy ! He scattered the disciples of Jesus ; and filled with the Holy Ghost, they went everywhere preaching the word. {THIRD SUNDAY.) QUESTIONS. TTOW many years were there between Saul’s coming to Jeru- salem and the stoning of Stephen ? How do you know ? Was Saul in Jerusalem all these years ? What other persons were there in other parts of the land ? How is it that Saul meets none of these persons ? Why may we think Saul was not in Jerusalem during our Saviour’s public ministry ? When did he probably return to Jerusalem? What did he now find ? What would he think of these persons ? Why may we suppose that Saul was one of those who disputed with Stephen ? Repeat the verse. How do you show that there were representatives from Europe, Asia and Africa ? What would touch his pride, as belonging to that school which held the supremacy of tradition ? What events had recently occurred in Jerusalem ? What new member of the new sect now appears ? What kind of a man is he? Which is the better, faith or wisdom ? Why ? Is a man who has faith .ever entirely destitute of wis- dom ? Whom did he meet in dispute ? Who had the better argument ? What was the result ? What is meant by 4 suborn ’ ? Do you think Saul 4 suborned ’ men ? What did he have to do with the 4 suborned men ’ ? What would Saul hope ? What effect did Stephen’s speech have on Saul’s mind ? What did he probably think when Stephen began ? ( 5 ) 0 ( THIRD SUNDAY.) What especially cut him to the heart ? What good thing will 4 cut people to the heart ’ now ? What added most of all to Saul’s rage ? What does 4 gnashed on him with their teeth ’ show ? Do you think Stephen had a vision of heaven ? Whom did Stephen see in heaven ? Which person of the Trinity gave Stephen power to see Jesus ? Who gives power to see spiritual things ? If we ever see Jesus in heaven, whose guidance will lead us there? Why did they stop their ears ? Did Stephen have a regular trial ? What did Saul have to do with the witnesses ? Did Saul help stone Stephen ? Whose dying prayer did Stephen use ? To 4 fall asleep ’ like Stephen, at the last, what must we have? Did Saul like the death of Stephen ? When he 4 consented,’ did he only give permission ? What act shows that he publicly consented ? What did Saul mistake for religion ? Can you think of anything in men themselves which they sometimes mistake for religion ? Do you suppose Saul forgot the death of Stephen ? What effect might Stephen’s prayer have had on him ? Who buried Stephen ? Is it right to lament over friends ? Is it right to grieve for friends who, we are satisfied, are in heaven ? What was Saul now doing ? Did he overthrow the new sect ? What did he do ? What is the better way to treat any despised cause, when it is first advocated ? Who were left in Jerusalem? What did Paul think of his own conduct afterwards ? Did he ever condemn his feelings against Stephen ? ( 6 ) Jmdlj Stmbajr. THE CONVERSION. LESSOH. Acts viii. 3 ; ix. 1-18 ; xxii. 4-16 ; xxiii. 1 ; xxvi. 9-15. 6; rjlHERE are strong grounds for believing that if ^ Saul was not a member of the Sanhedrim at the time of Stephen’s death, he was elected into that pow- erful Senate soon after : possibly as a reward for his zeal against the heretic, for he himself says that when the Christians were put to death, 4 1 gave my vote against them.’ ” 1 If he were a member of this national council, he must have been married, for it is said one of the qualifications for the office was, that the person should be both husband and father. Whether he was or was not a member of the Sanhedrim, he was trusted by them as one who would execute their plans for rooting out the new sect. He was chief man in the persecution, and his persecution grew more and more bitter and vio- lent. He made havoc of the Church ; he went into every house ; he haled men and women, (the old Eng- lish word for haid , to drag ; 2 ) he bound them ; he shut them up in prison ; in every synagogue he punished them ; and though he had succeeded in driving the 1 xxvi. 10. The word voice means strictly a pebble used for voting, and so a vote or voice. 2 As in Spenser’s Fairy Queen : 1 Him sternly grypt and hailing to and fro, To overthrow him strongly did assay/ THE CONVERSION. 23 most of the disciples from the city, he was still breath- ing in (as the word may be translated) threatening and slaughter. He dragged forth even the women, although, in the East, the women are kept so secluded. He shut them up in prison. He gave his voice against the dis- ciples to the death ; and, the worst of all, he tried to make them blaspheme the name of their Lord. His name as a persecutor had become notorious in the dis- tant city of Damascus. Many had brought to Ananias 3 the report of his horrible injustice, and far and near, he was the terror of all believers. His own sorrow af- terwards, shows how malignant was his spirit, for it was in his own speeches afterwards in Jerusalem , 4 and at Caesarea , 5 that he confessed with shame these crimes ; and in his letters, too, he laments how he 4 persecuted beyond measure the Church of God and laid it waste , 56 how he was 4 a blasphemer and a persecutor, and inju- rious 5 ; 7 how he felt that he was not fit to be 4 called an Apostle because he persecuted the Church of God . 5 8 It may be that Saul seized also Samaritans and Gen- tiles. More cities than Damascus felt the power of his fierce hate. Perhaps the Samaritans, in whose city there had been great joy that Philip had preached to them as well as to Jews, and the many Samaritan vil lages 9 in which Peter and John preached, had proof of Saul’s double spite against them as Samaritans and Christians. Mad with fury and blind bigotry, Saul tried to carry his persecutions to the beautiful city of Damascus. We do not suppose the chief priests had any civil authority over Damascus, but only an ecclesiastical authority, as the Pope of Rome claims ecclesiastical power over distant and foreign countries. What was the route ho s ix. 13. 4 xxii. 5 xxvi. 10, 11. 8 Galatians i. 13. 7 1. Tim. i. 13. 8 1. Corinth, xv. 9. 9 Acts viii. 5, 8, 25. * 24 ( FOURTH SUNDAY.) oCaxiT, took we do not know. He would first go north, through that Samaria and that Galilee in which lay so many Scenes of our Saviour’s life, persecuting, perhaps, as lie THE CONVERSION. 25 went, all lie found c of that way.’ He might then follow the road up the Jordan, around the Sea of Galilee, and cross the river just below the little Lake Merom, or still following the small streams of the upper Jordan, strike the road from Tyre to Damascus somewhere near Caesa- rea Philippi ; but he would more probably take the most direct course, and cross the Jordan below the Sea of Galilee. As he rode along the tops of the hills in Samaria, he would get occasional glimpses of the Medi- terranean. Further on he would look down on the blue waters of Gennesaret, now perhaps hateful in his glaring eye, as the place where the Nazarene wrought his magic wonders ; and in the far distance he would see the glistening snow of Mount Hermon, near Damascus it- self. After he had crossed the Jordan, he would take his tedious journey through one vast desert plain. “All around are stony hills, through which the withered stems of the scanty vegetation hardly penetrate. Over this desert, under the burning sky, full of fiery zeal, the impetuous Saul holds his course. When some eminence is gained, the vast horizon is seen stretching on all sides, except where the steep sides of Lebanon interrupt it, like the ocean without a boundary. Damascus, at length anxiously looked for, is seen from afar, resting in the green enclosure of its beautiful gardens, like an island of Paradise in the desert.” Wearied with his long journey, no sight can be more refreshing ; for the view is one of the most celebrated, and the city is one of the most illustrious in the world. Damascus is one of the two oldest cities in the world. It was already built in the time of Abraham . 10 David fortified it with 10 Genesis xiv. 15; xv. 2. ‘Josephus makes it even older than Abraham/ Hebron is mentioned first, but it may not have been older. Genesis xiii. 18. 26 (. FOURTH SUNDAY.) a garrison, when it was a part of his kingdom . 11 It made trouble to Solomon . 12 Naaman, the Syrian Gen- eral, proudly told Elisha that the sweet, fresh waters of Damascus were “ better than all the waters of Is- rael.” 13 Its merchants, and the merchants of Syria, over which it was capital, brought to the fairs of the rich city of Tyre, emeralds, purple embroidery, fine linen, coral, and agates. They expended a c multitude of riches,’ and bore away from Tyre a c multitude of wares .’ 14 To the time of Saul it continued to be a rich, a powerful, a beautiful emporium of trade, between the countries on the Mediterranean and the distant Persia and India, as to this very day the costly merchandise of the distant West and the distant East meet in its streets. About thirty or forty years before Saul’s birth, Pompey the Great “ received at Damascus ambassadors and presents from the neighboring kings, and the next year all Syria became a Roman province .” 15 The life of Damascus is its rivers and fountains and lakes. The streams which rise in the mountains of Lebanon, become one c deep, broad, rushing ’ river, as they flow eastward towards the city ; and at length the river “ is drawn out again into watercourses and spread in all directions. For miles around, is a wilderness of gardens, with roses in the tangled shrubbery, and with fruit on the branches overhead. Everywhere among the trees the murmur of unseen rivulets is heard. Every dwelling has its fountain; and at night, when the sun has set behind Mount Lebanon, the lights of the city are seen flashing on the waters.” “ Without the waters of this river, 11 II. Sam. Tiii. 6. 19 1. Kings xi. 24, 25. 13 II. Kings v. 12. 14 Ezekiel, xxvii. 16, 18. 13 While Saul was at Damascus, the city was under the temporary rale of Aretas, King of Arabia Petrcea, (II. Corinth, xi. 32, 33,) but it soon became subject again to the Romans. THE CONVERSION. 27 the splendid plain would be a desert ; with them, it is an earthly paradise, luxuriating with fields of the heaviest grain, as also with groves and orchards of the finest fruit. Damascus is still a gem, 4 the eye of the whole East. 5 55 44 A11 travellers in all ages have paused to feast the eyes with this prospect, on which Saul looked ; and the prospect has always been the same. 55 On his wicked and awful errand, the bold man ap- proaches this ancient and beautiful city. Here, under the glow and heat of an Eastern sun at mid-day, just as he expects to reach the city of rest and comfort, he is struck down, blinded and astonished by that Flashing Light, more brilliant than the noon-day brightness. All his attendants are terrified, bewildered, and dumb. 16 And there appeared to Saul in the light, One whom he now saw was Jesus the Despised. From him came a voice of authority : 4 Why persecutest thou me ? 5 It was then the awaked man saw what an awful crime lie had been committing, and that Jesus of Nazareth was the Messiah. 44 I am Jesus whom thou persecutest .” 44 He does not say, 4 1 am the Son of God — the Eter- nal Word — the Lord of men and of angels, 5 but, 4 1 am Jesus, Jesus of Nazareth, who was mocked and cruci- fied, who was buried and who rose from the dead, and 16 In Acts ix. 7 , it is said that Saul’s companions * stood speechless/ and in xxvi. 14, that all fell to the earth. There is no contradiction. In the xxvi. chapter, they fall before the voice speaks ; in the ix., it is after the voice speaks, and Saul answers, the voice speaks again, and Saul answers again, and the voice speaks the third time, that the men with Saul stood. All but Saul had risen. There had been abun- dant time, after the first awful surprise, for them to rise. — In ix. 7 , the men are said to stand, 4 hearing a voice; ’ in xxii. 9, it is said they 4 heard not the voice.’ There is no contradiction, if we suppose that in one case it is meant that they heard the sound of the voice, as we say we hear the voice of thunder, and in the other that, they heard not the words of the voice. 28 (. FOURTH SUNDAY.) who now appears to thee that thou mayest know the truth of my resurrection, that I may convince thee of thy sin and call thee to be my Apostle.’ ” Submitting to that call, he is directed what to do ; and, arising and opening his eyes, dark and blind, he is led into Damas- cus ; not now to persecute, but, in the agony of his deep contrition and shame, to be separate from all men. There he is left alone . No disciple of Jesus would come to him to give him sympathy, for they were all terrified at his coming to Damascus ; and he would shrink with horror from the Jews who still reviled the true Messiah. He is alone ; alone to think of his former life; alone to think of his raging wickedness, of his proud hatred and blind prejudice against Jesus the Son of Jo- seph ; alone to think that same Jesus had proved, by the especial favor of a miracle, that He was the Messiah ; alone to confess all his wickedness ; alone, fasting and praying and receiving pardon from Jesus his Lord and his Christ. And now he prayed as he had never prayed befbre. Now he saw that all his prayers which, as a Pharisee, he had repeated from a child, were idle and vain repetitions. Now, as he gave up all his ambitious plans for life, his thought of being a great scholar and Doctor among the Rabbis of Jerusalem ; now, as he made that other greater sacrifice of his opinion and his will, he humbly prayed to Jesus, his former enemy, his glorious Lord, for pardon and for some place in his ser- vice. The same Jesus sent his messenger to open his eyes by a miracle, and to teach him that he must him- self suffer and be persecuted, and preach the name of the Son of Joseph c to Gentiles and to kings and to the children of Israel.’ ( FOURTH SUNDAY.) QUESTIONS. YWHAT reason is there to suppose that Saul was a member ’’ of the Sanhedrim ? What does ‘ I gave my voice against them,’ mean ? Name as many distinct acts of his persecution in Jerusalem as you can. What is the meaning of 1 haling ’ ? How may the words ‘ breathing out ’ be translated ? What was the worst act of all ? Can you prove that Saul’s reputation as a persecutor had extended beyond J erusalem ? How do you certainly know that his spirit was malig- nant ? Did Saul think in his heart that he was right ? May a man be conscientiously cruel? conscientiously wicked ? Did Saul ever regret his conscientious persecution after- wards ? Is it a duty to have a right conscience ? While Saul is persecuting at Jerusalem, where are Philip and Peter and John ? Did Saul go to more than one strange city ? What authority would a priest in Jerusalem have in Damascus ? What parts of the land, in which our Saviour had espe cially been, would he pass through ? What would he be likely to think of, when he saw Lake Gennesaret ? Where do you think he crossed the Jordan ? What kind of country is he in after crossing the Jordan ? What kind of a city is Damascus ? What events in its history can you state ? In what kind of scenery is the city ? How many separate accounts are there of Saul’s conversion ? Where are they, and which is the most complete ? (v) (. FOURTH SUNDAY.) Does the same person give them all ? At what time of day did the miracle take place ? What do you think of Saul’s being deceived at such a time and in such a place ? Could this be lightning ? What was the effect on the men with him ? How do you reconcile 4 stood speechless,’ (ix. 7,) and 4 all fallen to the earth ’ (xxvi. 14) ? How do you reconcile 4 hearing a voice ,’ (ix. 7,) and 4 heard not a voice ’ (xxii. 9) ? How was Saul persecuting Jesus himself? What is it to 4 kick against the pricks ’ ? What meaning is there in the answer, 4 1 am Jesus of Nazareth* ? Why did he now tremble ? ' Why should a clear and powerful conception of God or of the Saviour make men tremble ? Did Saul see Jesus at the time of the miracle ? Was the conversion now, or when he is said to pray at Da- mascus ? What does his question show in respect to the surren- der of himself? How long a time is necessary to be converted ? Why was Saul now alone in Damascus ? How did Ananias feel about going to him ? What kind of a man was Ananias ? What reason is given why he should go ? What Christian virtues did it require in Ananias to go to him ? What was Saul doing and thinking before Ananias came ? Had Saul been accustomed to pray before ? Was it easy for Saul to become a Christian ? What two great sacrifices did it cost Saul ? How does it cost every one the same two things now, to be a Christian ? ( 8 ), DAMASCUS, ARABIA, AND TARSUS. LESSON. Acts ix. 19-30 ; xxii. 15-21 ; xxvi. 16-20; Galatians i. 15 *23 ; II. Corinthians xi. 32, 33. T HE work of Saul’s future life was at once revealed to him at the time of his conversion . 1 Least of all had that proud Pharisee thought that he would ever preach to Gentiles. But so complete was his surrender of him- self to the first command of his Messiah, that, with all the ardor of his strong nature, he accepted the service assigned him. C A minister and a witness of the things he had seen,’ and of those things he was yet to see, he now was to go especially to the Gentiles . 2 And yet he was to preach to the Jews wherever he had op- portunity. NTo sooner, therefore, had he recovered strength from the exhaustion to which the shock to his physical system and his anguish and fasting had reduced him, than he boldly preached Christ in the synagogues. The disci- ples of Jesus had now gathered around him. And now it was that all his previous training came to the assist- ance of the cause he had once despised. He knew the Scriptures ; he knew the teaching of the Rabbis, even those of Jerusalem; he knew the traditions. Ail his accurate learning in their minute investigations was not 1 1. Corinth, ix. 1 ; xv. 8 ; Acts ix. 17, 27 ; xxii. 14; xxvi. 16. 2 See too I. Timothy ii. 7. 30 yriFTH SUNDAY.) lost, for lie knew every form and phase of the argument which any Jew could advance. Out of their own Scrip- tures, and with unusual power, he could prove that Jesus the Nazarene was the Son of God. The Jews ‘ that heard him were amazed.’ They knew his reputa- tion at Jerusalem : they knew with what fiery Pharisaic zeal and with what authority, he had come to Damas- cus : they knew what he meant to do when he reached Damascus. And now, instead of ‘ arresting’ and ‘haling’ and ‘ imprisoning’ and accusing to the death men and women too, and sending them off under safe escort to Jerusalem, he was advocating with all his eminent ability the Nazarene cause, and giving it his warmest sympathy and love. Saul’s preaching was directed to the two points : First, The Messiah, the Christ, is the Son of God f he unfolded from the Scriptures the true nature of the Messiah’s spiritual kingdom ; and, secondly, This Jesus is that very Messiah , 4 and has already established his spiritual kingdom in the heart of his disciples. The more he reflected, the more he saw how all the works of Jesus fulfilled the Scriptures. Increasing more in strength therefore, ‘he confounded the Jews which dwelt in Damascus.’ Saul was not probably long at Damascus immediately after his conversion. When it is said, ‘ after many days were fulfilled,’ his life in Arabia, and his dwelling in Damascus the second time, are doubtless included. “The fury of the Jews must have been excited to the utmost pitch.” He must, therefore, leave Damascus. But it would not do to go back at once to Jerusalem. The Jewish fury would be doubled against him there. His life would not be worth a tithe of annis there ; and even if he should escape, the people would be too much ix- 20. 4 2 2d verse. DAMASCUS, ARABIA , AND TARSUS. 31 enraged now to listen to him candidly. He did not need the instruction of the other apostles at Jerusalem. He knew the Scriptures perhaps better than they ; the Divine Spirit had wrought in him the great change, and Jesus himself had instructed him. He was no doubt divinely guided to retire into seclusion. He did not, therefore, go “to Jerusalem to those who were apostles before him, but he went into Arabia, and returned again to Damascus .” 5 There is so much difference of meaning in the word ‘Arabia,’ as it is used by different geographers, that it cannot be determined with any certainty where Saul • Galatians i. 17, 18. 32 (FIFTH SUNDAY.) went. The whole northern portion of Arabia is so com. posed of endless desert plains stretching to the north and east towards Palestine, Mesopotamia, and Baby- lonia, that its boundary has never been exactly fixed. Even the three great divisions of Arabia have their boundaries but loosely drawn. . Along down the coast of the Red Sea, and in the south-west corner of the great Arabian peninsula, was Happy Arabia, fruitful and rich, (Arabia Felix.) The great central and northern deserts, stretching across the wilderness and plains towards the Euphrates and Damascus and the Jordan, was Desert Arabia, (Arabia Deserta.) The Great Rocky Wilder- ness, from the south of Palestine dpwn into the small peninsula between the two heads of the Red Sea, was Rocky Arabia, (Arabia Petraea,) with Petra its capital. It is more probable that Saul retired either into the borders of Desert Arabia, and did not go far from Da- mascus, or that he went into Rocky Arabia, and it may be trod the hallowed ground of Horeb and of Sinai. It may be that he preached th# Gospel in rock-hewn Petra ; it may be that he spoke of Jesus to the Arabian Christians who were at Jerusalem during the Pentecost Festival ; 6 it may be that to wise men of the East he described the great mission of the Babe of Bethlehem ; it may be that for communion with God alone, and for repentance, he sought the solitudes of that wild and silent region, and like Moses, like Elijah, even like Christ himself, was strengthened ‘in the wilderness’ for his great work by especial "divine influences. Precisely how long he was in Arabia we do not know. But when he left Damascus the second time for Jerusa- lem, it was at least ‘three years after’ his conversion. This may mean indeed only parts of three years, as the ‘ three days’ between the crucifixion and resurrection, Acts ii. 11. DAMASCUS, ARABIA , AND TARSUS . 83 according to the Jewish mode of reckoning, means parts of three days, (a part of the first day, the whole of the second, and a part of the third.) He must have been in Arabia more than one year. Once more he stepped from the borders of the desert into the gardens of Damascus, prepared now henceforth to meet persecution at every step of his eventful life. Even now his life was in double peril, for not only the Jews, but the governor of the city tried to seize him. The king’s garrison, 7 as well as those furious men who were unable to meet him in argument from the Scripture, c watched the gates day and night to kill him.’ In the darkness of the night, at an unguarded part of the city, through the window of a house built in the outer- wall, the great and good and hated Apostle, like the spies from Jericho, 8 and like David escaping from King Sful, 9 was forced to escape, let down in a basket. At mid-night perhaps, instead of mid-day, he passed the place on the foad to Jerusalem, where the light flashed about him from heaven. What thoughts were now in his mind, as he journeyed towards the holy city : the temple ; the sacrifices ; the Messiah really come ; the pro- phecies fulfilled ; his own wicked, blind persecution ; the change in himself ; Gamaliel and the Rabbis ; the waters of Galilee, now sacred to him as he passed them, because J esus had been there ; the yearning of his soul with af- fection for every true disciple, as he trod again the hills of Samaria ; the thought of friends in Tarsus, and their mistaken knowledge of Jesus, as he caught sight of the Mediterranean from the hill-top — as he came near the walls of Jerusalem, Calvary and the crucifixion, Stephen and his murder and his vision of Jesus, so unlike his own ; his familiar places of resort, where he learned the traditions and the law, and disputed in the syna- 7 See note 15, on page 26. 8 Joshua ii. 15. 9 1. Sam. xix. 12. 54 {FIFTH SUNDAY ) gogues. How gladly he would bring the good news he had learned to his old friends and fellow-students, to the teachers and to Gamaliel ! Surely some of them will believe on Jesus. How eagerly he will join himself to the disciples of the despised Messiah ! But in the city he soon found that 44 as the Jews hated him, so the Christians suspected him. They could not believe he w r as a disciple.” The long distance to Da mascus, the uncertain roads, the frequent interruption and robberies, the infrequent return of Christians to Jerusalem, the seat of persecution, all might have pre- vented the disciples from getting knowledge of his con- version, or might have led them to distrust such a strange conversion till it had been tested. 4 Barnabas took him and brought him to the apostles.’ Why Bar- nabas ? Barnabas was from Cyprus. 10 Cyprus was not far from Tarsus. Barnabas may have been at school at Tarsus. He and Saul may have been acquainted be- fore. There is an ancient tradition that they studied together in the school of Gamaliel. If not acquainted, Barnabas would feel especial interest in a native of a city w T hich was within a few hours’ sail of his early home, and in which, no doubt, he had often been. Bar- nabas was a kind-hearted and generous man, too ; for he had sold his land, and had brought the money for the disciples to use. 11 Barnabas brought Saul to Peter and James, the only two apostles whom Saul at this time saw ; and he was with them only fifteen days. How many things were said by these good men, in these few days, of Jesus and his life and work, and of their work ! 4 And now boldly in the temple he disputed with the Grecians, 513 and a3 10 Acts iv. 36. 11 iv. 37. M This word does not mean native Greeks, but foreign Jews who (spoJce Greek. DAMASCUS, ARABIA , AND TARSUS . 35 his Rabbinical knowledge served him in Damascus, so did his knowledge of Greek probably serve him here. But as he did to Stephen, so did they to him. 4 They went about to kill him . 5 He must 4 make haste to get out of the city . 5 4 They will not receive thy testimony concerning me , 5 were the words of his Divine Lord to him, in a trance, while at prayer in the temple. And although Saul seems to have clung fondly to his desire to try to convert his friends and acquaintances, the com- mand is plain and emphatic : 4 Depart, for I will send thee far hence to the Gentiles . 5 So the brethren brought him down to Caesarea, probably where he first landed years ago, and sent him home to Tarsus. Whether the family at Tarsus mourned over their apostate son, and shut him out of their home, or themselves found the Messiah and Saviour in the Nazarene, we do not know. 44 We may well imagine that some of his Christian kins- men , 13 whose names are handed down to us — possibly his sister, the playmate of his childhood, and his sister’s son , 14 who afterwards saved his life — were gathered at that time by his exertions into the fold of Christ . 55 Doubtless, too, he disputed in the synagogues of Tar- sus, and perhaps in the public schools of the learned Greeks, well furnished now against the heathen philo- sophers of the place. He would now win them to the Messiah of Gentile as well as of Jew. No doubt he preached in other towns and villages of Cilicia. Cer- tainly there were churches in Cilicia afterwards ; 15 and we love to think that some of its early members were converted by Saul’s labors, and that, although the breth- ren in J udea did not know him by face, they were thank- ful to God for what he was doing, when they heard, 4 That he which persecuted us in times past, now preaches the faith he once destroyed . 5 13 Romans xvi. 11, 21. 14 Acts xxiii. 16. 16 xv. 23, 41. (FIFTH SUNDAY.) QUESTIONS. \WHAT was to be Saul’s great work now ? ’ * At what two places was his life-work given him ? By what two persons ? What shows the thoroughness of Saul’s conversion ? Should people expect to be converted by strange appear- ances now ? How long was Saul in Damascus now ? What did he do there ? To whom did he preach ? How was he fitted to argue with them ? In what thing did he no t speak like a Pharisee ? What were the two subjects of his preaching ? What did the people who heard him think ? How much time is included in the ‘ many days ’ that ‘ were fulfilled ’ ? Were the Jews of Damascus converted when they heard of Saul’s conversion ? What one of two effects may be expected in one who knows his friend or companion is converted ? Where did Saul go from Damascus ? Why not go to Jerusalem ? Did he need instruction in order to become an Apostle ? Into what part of Arabia do you think he went ? What did he go there for ? How long was he there ? ‘After three years I went up to Jerusalem three years after what ? When Saul came back to Damascus, what put his life in double peril ? Who was King over Damascus now ? Was it the King, or who was it who tried to arrest Saul ? How did he escape ? What other persons in Scripture escaped in the samo » manner ? ( 9 ) {FIFTH SUNDAY.) What would Saul think of on the way to Jerusalem ? For what especial purpose did he now go to Jerusalem ? How did the disciples at Jerusalem treat him at first ? Why ? What motive might they think Saul had ? Why is it that Barnabas brings him to the disciples ? What kind of a man was Barnabas ? What reason did he give why they should receive Saul? How many of the Apostles did fie see ? How long was he in Jerusalem? What did he do in Jerusalem ? Who were the 4 Grecians ’ ? Did he, or did he not, wish to stay ? Why ? What confession does Saul make at this time ? Was it in Jerusalem, or where was it, that his life-work was to be ? Where did he now go ? How would his own family think of him ? Were any of his kinsmen converted? What would he do in Tarsus ? Can a person be a Christian and never speak of it ? Do you think Saul went to any other cities of Cilicia ? How do you know there were churches in Cilicia afterwards ? Did the disciples in Judea know Saul personally at that time ? What did they say of him at this time ? Did Saul’s conversion do good where he had never been ? Did his persecution do harm where he had never been ? Is it possible for a man to confine his Christian or un- christian influence to the place where he is ? If it is not Christian, what must it be ? ( 10 ) Sktfj Smtimg. BARNABAS GOES FOR SAUL. LESSON. Acts ix. 80-35 ; xi. 19-30 ; xii. 24, 25. A ND now, while Saul is at Tarsus, and the Church from Judea to Galilee had rest, believers are multi- plied. Peter preaches at Lydda, and heals a palsied man ; at Joppa, and raises Dorcas to life ; at Caesarea, and Cornelius and his kinsmen and friends believe. Others, scattered by the persecution of Stephen, little thinking that the c young man Saul 5 was now too a be- liever, travelled to Phenice, (Phenicia,) and to Cyprus and to Antioch. Some of these men from Cyprus and from Cyrene , 1 who could therefore speak Greek, and who knew the manners and the character of the Greeks better than the others, preached to the Greeks 2 at An- tioch ; and a great number of the Greeks believed. The story now gathers around the two places, Caesarea and Antioch, in which the Gospel is preached to the Gen- tiles, and where are now gathered into the Church rep- resentatives of the two great nations of Greece and Rome. And now, no doubt Saul, under the direction of the Holy Spirit, was waiting for the door to the Gentiles to be fully opened before he should enter directly on his 1 Cyrene is directly south of Greece, in Africa, six hundred miles farther west than the map extends. See Map in frontispiece. 2 Possibly these may have been Greek-speaking Jews, but more likely Greens. BARNABAS GOES FOR SAUL. 37 great life-work. Here he had been two or three years, and was now ready for farther direction, when he was sent for by his Christian brethren. It is Barnabas who comes to introduce him to his work. It was natu- 38 {SIXTH SUNDAY.) ral, when the disciples of Jerusalem heard what was being done in Antioch, that they should send down Barnabas to Antioch, for with that city he w r as no doubt as familiar as with Tarsus, from his early home in Cyprus. And now that the Greeks and Romans, at Antioch and at Caesarea, are receiving the Gospel ; now that, after Peter had told his story of the conversion of the Roman centurion Cornelius, the Apostles at Jeru- salem had boldly said, in opposition to all the Jewish prejudice, c Then hath God given repentance unto life to the Gentiles also ; 5 now that the Apostles had sent him down to Antioch ; now that he saw the Spirit of God was working mightily in Antioch ; and now that he knew Saul was to be the Apostle to the Gentiles, ‘ full of the Holy Ghost and of faith,’ Barnabas set off to Tarsus to seek Saul. To Antioch Saul returns, and here with Barnabas labors a whole year. Let usPthink now what kind of a place this is in which these two eminent Christian teachers pass a year of their lives, and with such success that the disciples first receive the name of c Cheistia^s.’ Antioch was one of the ancient cities of the Syrian coast. From the river Orontes, and from the harbor of the city on the sea, its ships sailed to all parts of the Mediterranean, while along the valley of the Orontes to the south-east, it communicated with the great caravan- trade of Damascus and the East, of Jerusalem and the South. From this time, and two centuries onward, it was the great sea-port of the whole rich inland territo- ry, even of Mesopotamia and parts of Arabia. It was the third city of the Roman Empire, ranking next after Rome and Alexandria. It was adorned by the emper- ors as the capital of the Syrian provinces. A long, level and broa l street, four miles in length, passed through the city. On each side of it were colonnades, so that the BARNABAS GOES FOR SAUL . 39 throngs of people could walk under the covered ways of the beautiful avenue from one end of the city to the other. A palace for the Syrian king or Roman govern- or, an ornamental arch, a temple of J upiter on one sum- mit of the neighboring mountain, and a citadel on another, were the other chief attractions. The whole was sur- rounded by a wall. “ Luxurious Romans were attracted by its beautiful climate. New wants continually mul- tiplied the business of its commerce. Its gardens and houses grew and extended on the north side of the river. Many are the allusions to the history of Antioch in the history of those times, as a place of singular pleasure and enjoyment. Here and there, an elevating thought is associated with the name. Poets have spent their young days at Antioch, great generals have died here, emperors have visited and admired it. But for the most part, its population was a worthless rabble cf Greeks and Orientals. The frivolous amusements of the theatre were the occupation of their life. They had a passion for races and for party quarrels. The Oriental superstition and imposture was in full life here. The Chaldean astrologers found their most credulous disci- ples in Antioch. Jewish impostors, sufficiently common throughout the East, found their best opportunities here. It is probable that no populations have ever been more abandoned than those of Oriental Greek cities un- der the Roman Empire ; and of these cities, Antioch was the greatest and the worst.” The Olympic games were celebrated at Daphne, a beautiful, most vicious village, five miles from the city ; and thither, to see the games, and to worship Apollo, in the magnificent temple, thousands of pilgrims went every year. It was in such a rich, prosperous, thronged, and wicked city, that the Spirit of God was now manifest. Romans, Greeks, and Jews, would all oppose the sim 40 (SIXTH SUNDAY.) pie, humiliating, and purifying doctrines of Jesus. Yet many were believing. Barnabas would need aid. To this place, therefore, he brought Saul to assist in the good work. We cannot tell all which they accom- plished during the year. No doubt they preached in the public places ; no doubt they tried to lead the pil- grims of a false faith to the true God and to the Mes- siah ; and perhaps they preached the Gosj^el in the very village of Daphne, endeavoring to turn the worshippers 4 from these vanities to serve the living God.’ They had, however, attracted the attention of the people so much that they gave them a new name. The people saw, strangely enough, J ews and Gentiles were united in this new sect. They heard them speak much of 4 the Christ,’ of him who had been crucified at Jerusalem, who, they claimed, had risen from the dead and was ‘the Messiah’ whom the Jews had been expecting to appear, or 4 the Christ,’ in the Greek language ; the preachers preached the doctrine that this 4 Christ ’ was God ; whenever any one prayed, he prayed in the name of 4 Christ ; ’ whatever they all did, they pretended to do for the sake of 4 Christ ; ’ and therefore the Antioch- ians called preachers and pray-ers together, in ridicule or in contempt, 4 Christ-ians.’ The Jews called the disciples 4 Nazarenes,’ or 4 Gali- leans,’ and they would not call those who believed in a false Christ, 4 Christians.’ The disciples called them- selves 4 brethren ’ and disciples ; and they would not probably take upon themselves a name which meant simply 4 believers in the Messiah,’ for all the J ews be- lieved in a Messiah. The idle and witty people of An- tioch, who 4 were famous for their invention of nick- names,’ were quick to see that these men were dif- ferent from other Jews and from other Gentiles, and that they had in a year organized a church of their BARNABAS GOBS NOR SAUL. 41 own. It was no doubt the witty Greeks and Romans and Syrians, who fastened on the disciples the contemp- tuous name of ‘ Christians.’ There had been, within a few years, earthquakes and famines in various parts of the Roman Empire ; and Judea had not escaped. “ The reign of Claudius Caesar, . from bad harvests and other causes, was a period of general distress and scarcity ‘ over the whole world.’ In the fourth year of his reign, we are told by Josephus that the famine was so severe that the price of food be- came enormous, and great numbers perished.” One noble woman, the mother of an eastern king in the neighborhood of ancient Nineveh, who had come to Je- rusalem to worship, was so touched with pity at the misery she saw among the poor, that she sent to Alex- andria to buy corn, and to Cyprus to buy figs for them ; and her son, the king himself, sent large sums of money to Jerusalem. It may have been this same famine, or ‘great dearth,’ which Agabus the prophet foretold. The Christian converts were m>t slow to show their love for their brethren, and their gratitude for the new religion which they had been taught. ‘According to their ability,’ they sent relief to the brethren in Judea, appointing Barnabas and Saul to carry their contribu- tion to the elders in Jerusalem. When Barnabas and Saul reached Jerusalem, they probably found what was worse than famine. James, the brother of John, had been murdered by Herod. Peter was in prison, and Avas soon to be executed. By a miracle Peter was delivered, and by a miracle Herod, the murderer, the proud, selfish man, displaying him- self in magnificent robes which shone with silver, to the great multitude in the royal theatre of Caesarea, was smitten with death. In the very city in which Corne- lius had been so lately converted, and which probably * 42 {SIXTH SUNDAY.) Saul now passed through on his return from Jerusalem to Antioch, the impious King, wrapped in his royal ap- parel, but eaten with horrible disease, was carried out of the theatre built by his grandfather (who murdered the innocents of Bethlehem) to die. Barnabas and Saul had fulfilled their mission. They had relieved the breth- ren of Judea ; and with John Mark, (nephew or cousin to Barnabas, 3 ) they were on their way back to Antioch, still to labor there for their common Lord. 3 Colossians iv. 10. The word translated ‘ sister's son * may mean cousin ae well as nephew . m (SIXTH SUNDAY.) QUESTIONS. \I7HILE Saul was at Tarsus, what had occurred in Palestine ? ’ * Where had Peter been, and what had he done ? Where had other disciples been ? Where were these places ? To whom had they preached in Antioch ? Why was it that the men of Cyprus and Cyrene preach- ed to 1 the Grecians 7 ? What was the result of their preaching ? About what two places do the Acts of the Apostles now gather ? What two great nations are now represented in the new converts ? What may we suppose Saul was waiting for in Tarsus ? How long had he been in Tarsus ? What did the disciples in J erusalem hear about An- tioch ? Why do they send Barnabas to Antioch ? Will a Christian do anything more than 1 be glad, 7 when he sees ‘ the work of God 7 ? What two things must a man be ‘ full of, 7 to be in the highest sense ‘ a good man 7 ? Can a man be good at all, without these things ? What was the result of Barnabas’s coming ? What is meant by 4 added 7 f Why was it that Barnabas went for Saul f What did Barnabas want Saul for ? How long were they in Antioch -? What country was Antioch capital of ? In what direction and by what means did it have trade ? Which were the first three cities of the Roman empire ? How was the city adorned ? and by whom ? Who came to Antioch ? and why ? Poets? generals? emperors? What land of population was that of Antioch ? (ii) SIXTH SUNDAY. How did Antioch compare with other Oriental Greek cities ? What famous village near Antioch ? What celebration was held there ? Who would oppose the Gospel in Antioch ? How do you know the Apostles attracted attention in An- tioch ? Why do you think they were called Christians ? Why would not the disciples or the Jews give the name ? Must a person be willing to be singular to be a Christ- ian ? Who came down from J erusalem 1 in these days ’ ? What did one of them do ? Is this man mentioned elsewhere in the Scriptures ? What had happened in parts of the Boman empire ? What is said of the reign of Claudius Cassar ? What is meant by 1 throughout all the world ’ ? Did any besides the disciples send 1 relief’ to Jerusalem ? Who went from Antioch to Jerusalem ? Does piety make men more or less generous ? why ? What had happened when Barnabas and Saul reached Jeru- salem ? What became of both King and prisoner ? Who built the theatre in which the King was smitten ? Had Saul ever been in Caesarea ? Would you rather belong to such a set of Kings or such a set of Apostles ? Must you belong to one class or the other ? What effect did Herod’s persecution have on the preach- ing of the word ? What is meant by 4 fulfilling their ministry ’ ? What especial reason is there why John Mark went back with Barnabas and Saul ? ( 12 ) THE BEGINNING OF THE JOURNEY& LESSON. Acts xiii. 1-5. 'THE 4 church’ of Antioch was an assembly of Christ* J- ians, which probably met at the different houses of the Christians for prayer, for study of the Scriptures, for worship and for the celebration of the Lord’s Supper. And now there were among them, at the close of the year, or rather at the return of Barnabas and Saul from Jerusalem, 4 certain prophets and teach- ers.’ These were not proj)hets like those of the Old Testament. In those days a 4 prophet ’ need not have any knowledge of things to come, or speak of what would happen in the future. He was more than a sim- ple teacher, and less than an apostle . 1 He was a teacher, it is supposed, who at times, if not always, taught by the unusual power of a direct inspiration. Three of these prophets and teachers are mentioned, besides Bar- nabas and Saul. Who are these three ? Simeon Niger, Lucius of Cyrene, Manaen, Herod’s foster-brother . 2 We have only one item of information in respect to each of the three. Simeon is a Hebrew name, and Niger is a Homan name ; so that probably Simeon Niger was a Jew who, like Saul, had lived among the Romans when he was young, or had afterwards gained the Roman name from some acquaintance or connection with them. 3 I. Corinth, xii. 28. u See the margin in the reference Bible. 44 {SEVENTH SUNDAY.) The Latin word c niger’ means c black, dark, dusky,’ and it is easy to think the name might have been given at first contemptuously, on account of his complexion, and retained here to distinguish him from the other Simeons and Simons mentioned in the New Testa- ment . 3 As the word means also c sad, mournful,’ and then ; ill-omened, unlucky,’ and then still c bad, wicked,’ the name might have been given for his natural appear- ance, or far his ill-fortune in life, or he may have been noted for his wickedness before his conversion. It has been supposed that Lucius is the same person as Luke, the writer of the Book of Acts, who went with the Apostle from Troas on his journeys ; 4 but it is not pro- bable that Luke would have mentioned himself as one of the most honored teachers of the church ; “ and be- sides, the Latin form of the name, Lucas, does not come from Lucius, but from Lucanus.” Lucius is from Cy- rene, “ that African city which abounded in Jews, and which sent to Jerusalem our Saviour’s cross-bearer .” 6 When Paul wrote afterwards from Corinth his letter to the Romans , 6 there was a Lucius with him, perhaps this same one. Who was Manaen ? Herod the Te- trarch 7 was Herod Antipas, Tetrarch of Galilee, whose 3 They are the same name : Simeon, the Hebrew form ; Simon, the Greek form ; gnd there are eleven in all, besides Simeon Niger. Simon Peter, Simon the zealot or Canaanite, (Matt. x. 2, 4 ; Luke yi> 15,) Simon the Pharisee, (Luke vii. 40,) Simon the leper, (Matt xxvi. 6,) Simon the Cyrenean, (Mark xv. 21,) Simon the sorcerer, (Acts viii. 9,) Simon the tanner, (Acts ix. 43,) Simon the brother of Jesus, (Matt. xiii. 55,) Simon the father of Judas Iscariot, (John vi. 71,) Simeon of the Temple, (Luke ii. 25,) and Simeon, Jesus’ ances- tor, (Luke iii. 30.) 4 4 We,’ he says, Acts xvi. 10. 5 Mark xv. 21. 6 Romans xvi. 21. 7 Teirarcli is a Greek word, from tetros , a fourth, and archon , ruler, and at the first meant the ruler of a fourth part of a country. It afterwards meant a ruler of any part, the same as ethnarch , {ethnos, country, and archon , ruler.) THE BEGINNING OF TIIE JOURNEYS . 45 brother, Herod Archelaus, was Tetrarch of Judea, and whose brother Herod Philip, was Tetrarch of part of the rough region between Lake Tiberias and Damas- cus. All three were sons of Herod the Great, the mur- derer of the innocents at Bethlehem. The two former sons were educated together at Rome, and in childhood were no doubt ‘ brought up’ together; and so the Christian teacher Manaen, their foster-brother, “ spent his early childhood with these two princes,” and had no doubt some personal acquaintance with Herod the Great. While Manaen was teacher of the Christian church at Antioch, these two cruel sons were both ex- iles in Gaul, by the decree of the Roman Emperor ; the very one here mentioned, (Antipas,) on the accusation of his own nephew, that other miserable Herod who was smitten by a death-angel at Caesarea. How much more honorable is the single mention of Manaen’s name here in the Scriptures, though so little is known of him, than all the glory of the Herodian line ! “ The Christian community at Antioch were engaged in one united act of prayer and humiliation. That this solemnity would be accompanied by words of exhorta- tion, and that it would be crowned and completed by the holy communion, is more than probable ; that it was accompanied with fasting, we are expressly told. These religious services might have had a special reference to the means which were to be adopted for the spread of the Gospel, which was now to be given to all men ; and the words, ‘Separate me Barnabas and Saul for the work whereunto I have called them,’ may have been an answer to their specific prayers.” How the hearts of all must have been filled with sacred wonder and awe at this change from the old Jewish custom, this sending out of preachers among the Gentiles, far away, to teach them also the words of the Messiah already come, and 46 {SEVENTH SUNDAY.) with a deep sense of the work they were beginning. And so they came together again at the time of depart- ure no doubt, to fast and to pray, and to consecrate these two brethren to their great and holy work. “A fast is appointed ; prayers are offered up ; the two are ordained by that most simple act of the t laying on of hands.’ ” 8 Why now did the Apostles go to Cyprus first? No doubt they were divinely guided, but still guided through human motives. Four reasons may be given, which may have induced them to go there. First. Cy- prus is not far distant from the mainland of Syria ; its high mountains are easily seen, in clear weather, from the coast near the mouth of the Orontes, and in the summer season there must have been many vessels pass- ing and repassing between Salamis and Seleucia. Se- condly. “It was the native place of Barnabas. It would be natural to suppose that the truth would bo welcomed in Cyprus, when it was brought by Barna- bas and his kinsman , 9 Mark, to their own connection or friends.” Thirdly. There were many Jews in Salamis. “ By sailing to that city, they were following the track of the synagogues. Their mission, it is true, was chiefly to the Gentiles, but their surest way of reaching them was through the Jewish proselytes and the Jews who spoke Greek.” Fourthly. “ Some of the inhabitants of Cyprus were already Christians. There was no place out of Palestine, except Antioch, where the Gos- pel had been better received .” 10 John Mark is with his uncle and Saul, as an assistant or attendant . 11 8 Acts vi. 6 ; I. Tim. iv. 14 ; v. 22 ; II. Tim. i. 6 ; Heb. vi. 2. 9 Coloss. iv. 10. 10 Acts xi. 19, 20 ; xxi. 16 ; iv. 36. 11 ‘And they had also John as attendant or assistant.* Th« THE BEGINNING OF THE JOURNEYS. 47 Seleucia was the port and harbor of Antioch. It was not at the mouth of the river Orontes, but six or eight miles above it. Here the disciples must come to take ship on the great sea. “If Barnabas and Saul came down by water from Antioch, they sailed on the deep and rapid, but not clear river, winding around the bases of high cliffs or by richly cultivated banks, where the vine and the fig-tree, the myrtle and the bay, are mingled with dwarf-oak and sycamore,” and then turn- ing short to the right, they crept along the coast into the harbor, protected by lofty hills. If, instead of tak- ing this winding course of forty miles, they took the road for sixteen miles straight across, “ they crossed the river on the north side of Antioch, and came along the base of the Pierian hills by a route which is now roughly covered with fragrant and picturesque shrubs, but which then doubtless was a track well worn by travellers.” Here, in a sea-port, which was at the same Greek word means literally an under-rower , a common sailor, who worked at the oar under the regular shipmen or seamen . And so it came to mean an attendant in the synagogue, who handed the volume or the rolls to the reader, and returned them to their place. Hejce, any attendant or associate-assistant. 48 {SEVENTH SUNDAY.) time a fortress and a harbor, from the piers whose “ large stones, fastened by their iron cramps, protected the vessels in the harbor from the swell of the western sea, with high and craggy summits on the north-east looking down upon them,” in the midst of unsympa- thizing sailors, the two missionaries, with their younger companion, stepped on board the vessel which was to take them from the sacred shores of Palestine, as they bore their blessed message to the whole wide world of heathen. “As they cleared the port, the whole sweep of the bay of Antioch opened on their left ; the low ground by the mouth of the Orontes ; the wild and woody country beyond it ; and then the peak of Mount Casius, rising symmetrically from the very edge of the sea to a height of five thousand feet. On the right, in „ the south-west horizon, if the day was clear, they saw the island of Cyprus from the first. With a fair wind, they would run down from Seleucia to Salamis in a few hours ; and the land would rapidly rise in forms well known and familiar to Barnabas.” Pointing the ship to the very centre of the east end of the island, and leaving behind and far away on either side the two promontories and their mountain-headlands, the captain would steer direct for Salamis. “ The ground lies low in the neighborhood of the city, and this low land is the largest plain in Cyprus. It stretches inwards between the two mountain-ranges to the very heart of the country. A large city on the sea-shore, a wide-spread plain with fields of grain and orchards, and the blue mountains beyond, composed the view on which the eyes of Barnabas and Saul and Mark rested when they came to anchor in the bay of Salamis.” Here we find many Jews, “ for we learn that this city had several synagogues, while other cities had only THE BEGINNING OF THE JOURNEYS. 49 one .” 12 The unparalleled productiveness of Cyprus, and its trade in fruit, wine, flax, and hone/, would nat- urally attract them to the commercial port. When Herod wrought the copper-mines for the Emperor Au- gustus Caesar, many Jews at that time came to Cyprus. Barnabas and Saul preached here in the synagogues. “ We do not know how long they staid, or what was their success. Some stress seems to be laid on the fact that John Mark was their minister. Perhaps we are to infer from this that his hands baptized the Jews and proselytes, who were convinced by the preaching of the Apostles .” 13 12 Compare verses 14, 15 ; see ix. 20, and contrast xvii. 1 and xviii. 4. 13 See I. Coiinth. i. 14, 16, 17. {SEVENTH SUNDAY.) QUESTIONS. WHAT was the church of Antioch ? 1 T What do you mean by 4 a church ’ now ? Where did they meet for worship ? Who were in the church at the end of the year ? How did these 4 prophets ’ differ from those of the Old Testament ? What was the difference between 4 prophet ’ and 4 teacher ’ ? What was the difference between 4 prophet ’ and 4 apostle’ ? Where in the Scriptures do you find this difference ? How many of these prophets and teachers are men- tioned ? Whose names are the first and the last ? Was Barnabas an Apostle ? What is the meaning of Apostle ? Of what nation was Simeon Niger ? Why called Niger ? How many other Simeons are there in the New Testa- ment ? Is Lucius the same as Luke ? Where is Cyrene, and who else was from there ? Is Lucius mentioned anywhere else in the Scriptures ? Who was Manaen ? Whose son was Herod the Tetrarch ? What does Tetrarch mean ? What notorious thing did his father do ? What notorious thing did this Herod the Tetrarch do ? What became of him and his brother ? How was Manaen connected with them ? Whom do you most honor, Herod or Manaen ? Why ? What other disciple from Jerusalem was in Antioch ? In the meetings of the church at Antioch, what would be one subject they would all think of ? ( 18 ) * {SEVENTH SUNDAY.) Do you suppose they thought themselves of sending men abroad to preach ? What was the Jewish custom ? What command did they receive ? Who is the source of authority ? What is meant by 4 laid hands on them ’ ? Do you think it was at the same service in which they received the command, or at another, that they 4 laid hands on them ’ ? How many missionary journeys did Saul make? Did his brethren send him, or who ? Where did he first go ? Do you suppose the place to which they were to go was revealed ? What four reasons may be given why he went to Cyprus first ? What does the Greek word here translated 4 minister ’ mean? Where and what was Seleucia ? How would the three go from Antioch to Seleucia ? Where was Salamis ? How long would it take to go to Salamis ? Was there more than one synagogue in Salamis ? What does this show ? What would bring the Jews there ? What did John Mark do ? Is there any way for us to preach the Gospel besides preaching from the pulpit ? Who are the best 4 under-rowers ’ to pastors now ? ( 14 ) S'ttnbajr. THE PRO-CONSUL AT PAPHOS. LESSON. Acts xiii. 6-12. B ETWEEN Salamis, the commercial port at the east end of Cyprus, and Paphos at the west end, there must have been a well-travelled and frequented road. The missionaries must have had several halting-places in a journey of a hundred miles. As the history of the Acts gives us only the important events of the journeys, there is nothing to forbid us thinking that they preached at settlements along the way. They travelled, no doubt, the shortest way from one principal city {jp another, between the range of mountains and the sea. Paphos was the capital of the island. The Roman Governor lived here. The people were mostly Greeks, and there was a garrison of Roman troops to hold and defend the place. While the languages of the two nations equally mingled, the Greek religion prevailed over the Roman, for Paphos had been for ages a place famous for its mythological history. The temple of Paphos, it was said, “was built on the spot where Yenus was gently wafted to the shore from her native waves ” Homer sung of Paphos: Virgil, of the temple of Yenus there, “where a hundred altars burn with Arabian frankincense:” Horace, of the “queen of Cnidus and of Paphos.” A few years after Saul’s visit, “ curiosity led Titus ” (afterward Emperor of Rome, and then on his way to conquer Judea and to destroy THE PRO-CONSUL AT PAPHOS . 51 Jerusalem) “ to visit the temple of Venus, famous for the worship of the inhabitants and the concourse of strangers who resorted hither from -all parts.” Who now was ‘the Deputy 5 ? To answer this ques- tion, we must know what the government of the Roman Empire was over Cyprus, and what office Sergius Paulus held under the government. Some years after the Em- pire was established on the ruins of the Republic, the Consul at Rome, who had been President of the Roman Republic, ceased to be elected by the people. The two Consuls had been for centuries chief officers of honor and of authority in the nation, (like our own President, only elected every year,) but now that the Emperor was supreme, the Consul was in a lower degree of honor and authority, and was elected from the Senate, And now that the Roman Empire had extended over so many small countries, officers were sent out to govern the provinces ; and these officers were generally men who had been Consuls. These men were called Pro - Consuls, For Consuls, As if Consuls, because in the provinces they had about the same authority which the Consul had at Rome. As therefore Cicero, before the time of Saul, was Pro-Consul of the province of Cilicia, in its chief city, Tarsus ; as Gallio was Pro-Consul of the province of Achaia, at its chief city, Corinth , 1 so was Sergius Paulus Pro- Consul of the province of Cyprus, at its chief city, Paphos. The word c Deputy ’ stands here for Pro-Consul . 2 Sergius Paulus might have been for- merly Senator at Rome. At any rate, he had in some way gained the election of the Senate, and now for a year or longer is Pro-Consul, or Governor, or ‘Deputy’ of Cyprus. He had under him military officers, cen- 1 Acts xviii. 12-16. 2 The Greek word is the same word commonly used to translate the Latin pro-consul into Greek. 52 ( EIGHTH SUNDAY.) turions, captains, etc., and civil officers, assessors, judges, etc. ; and he himself, as a J udge, held his own court, just as Gallio, the Pro-Consul at Corinth, held his court when the people attempted to accuse Paul before him. The Pro-Consul was perhaps not unlike the Governor whom our own Congress sends out to administer the laws of the United States in a territory before it be- comes a State. Sergius Paulus, the Pro-Consul at Paphos, was a 4 prudent 5 man : he had a candid and inquiring mind : he admitted the sorcerer to his presence, and sent for Barnabas and Saul. And now, before him as a Judge, Truth and Falsehood come in conflict in the Apostle and the Magician. It is not strange that we find this magic-corker with this dignified and sober official, and indeed spending some time with him, as it would seem. “For many years before this time, and many years after, impostors from the East, pretending to magical powers, had great influence over the Roman mind.” Even educated Ro- mans had become superstitious. There were at Rome soothsayers from Asia Minor : there was magic medi- cine from Syria : there were magic tables of calculations from Babylon : there were even Jewish fortune-tellers, the gipsies of that day. Even the great generals, like Pompey and Julius Caesar, consulted these soothsayers and astrologers as oracles. And it was not without some shade of truth that the great Latin satirist, Juve- nal, describes the Emperor Tiberius Caesar, ‘sitting on the rock of Capri, with his flock of Chaldean astrol- ogers round him.’ These magic-workers, so numer- ous throughout the Empire, would of course gather around such places of resort as Paphos ; and it is not strange, therefore, that the Pro-Consul, like more illus- trious men, should have with him this 4 false prophet,’ THE PRO-CONSUL AT PAPHOS . 53 who, though a Jew, had given himself the Arabic name of Elymas, or, The Wise. But it shows the impartial candor of his mind that he sent for Barnabas and Saul also, and wished to hear from them “ the word of God.” Perhaps he expected to hear the declaration of an oracle or to see some wonder wrought. Perhaps Elymas was ready to answer wonder with wonder, as the Egyptian magicians answered Moses 3 in the presence of Pharaoh. But when Saul did nothing more than to preach the simple faith in Jesus as the Messiah, Elymas sought to turn away the Governor’s mind. Truth was on one side : falsehood on the other. There was a plain con- flict. It was of the highest importance that the Gos- pel should not be overthrown by false and hypocrit- ical arts. And when Elymas attempted to prejudice and pervert the Pro-Consul’s mind unfairly against the faith, he was suddenly silenced in an- awful manner. Pilled with that same Holy Spirit which gave Peter power to see and to denounce the lies and hypocrisy of Ananias and Sapphira, Saul was able to see the wicked malice of this man, and to denounce his imposture. Conscious of his apostolical authority, derived from God, as was Peter when he solemnly told Simon, the magician of Samaria, “ Thy heart is not right in the sight of God”* Saul boldly and solemnly exposed the wicked deception of Elymas and his hatred of righteous- ness. He called down a miracle upon him, as an awful warning to all such impostors, and a rebuke to all who trusted them, as well as a proof that what he said was the word of God. The Roman Governor, not like many proud men in Judea, who, when they were ‘aston- ished,’ ‘marvelled’ and still disbelieved, and then re- viled, took the proof of Saul’s doctrine with an honest heart, and believed in Jesus of Nazareth. 3 Exodus vii. 11, 22 ; viii. 7. 4 Acts viii. 21. 54 (. EIGHTH SUNDAY.) The conversion of such a prominent man could hard- ly fail to excite much attention in Cyprus ; and we may believe that through his influence other Gentiles, even in dissolute Paphos, and in various parts of the island, received the simple doctrines of salvation which he had learned in his own soul. Such is Saul’s first recorded triumph among the Gen- tiles : the conversion of a man of authority, in one of the vilest cities of the heathen ; an official under the great nation which oppressed the Jews, higher in office than the centurion Cornelius at Caesarea ; an honored, powerful governor of a province, yielding his heart to the simple 44 truth as it is in Jesus.” 44 And now, from this point in the Apostolical history, Paul appears as the great figure in every picture. Bar- nabas, henceforward, is always in the background. The great Apostle now enters on his work as Preacher to the Gentiles, and at the moment of his active occupa- tion of the field in which he is called to labor, his name is suddenly changed. As Abram was changed into Abraham, when God promised that he should be the 4 father of many nations as Simon was changed into Peter when it was said, 4 On this rock I will build my Church,’ so Saul is changed into Paul at the moment of his first great victory among the Heathen.” Before this, he has always been called Saul. At this point, he is 44 Saul who also is called Paul.” After this he is always called Paul. In all his epistles written after- ward, he calls himself Paul , 6 and never Saul. And Peter, in one of his epistles, calls him 44 our beloved brother Paul.” 6 Why is it that his name is changed, and changed just at this time ? Three principal reasons have been given for the change. 6 See the first verse of all Paul’s Epistles, except Hebrews. 6 II. Peter iii. 15. THE PRO-CONSUL AT PAPHOS . 55 Tlie first reason is, “ that he adopted it himself, after his conversion, as expressing his own feelings.” The Roman name Paulus means little. As Saul, before his conversion, was like “ the unbridled King Saul,” the proud, self-confident persecutor of David, so Paul the convert, lowly and penitent, wished to indicate by his very name that he was “ the least of the Apostles,” and “ less than the least of all saints.” The second reason is, that Sergius Paulus gave him his own name as a grateful memorial of his own conver- sion ; “ that, as Scipio was called Africanus from the conquest of Africa, and Metellus was called Creticus from the conquest of Crete, so Saul carried away his new name as a trophy of his victory over the heathen- ism of the Pro-Consul Paulus.” The third reason is, u that Paul used the Gentile form of his Hebrew name from this time, to show that he was a friend and teacher of the Gentiles.” Gentile names were often adopted in Jewish families, as the Greek names Philip 7 and Alexander, 7 as the Roman names, Crispus, Justus, and Niger, 8 as in our own time the scattered Jews take names from the countries in which they are. Sometimes, too, there were double names, one national and the other foreign, as Eelteshaz- zar-Daniel, Esther-Hadassa, 9 Herod-Agrippa, Simon- Peter, and so Saul-Paulus. Whichever opinion we adopt, it is natural that the name of the Roman Pro- Consul should bring the name of Paul here to the mind of the inspired writer. It is natural, too, that Henceforth among the Gentiles he should use the Ro- man name ; and then, having used it on his travels, and 7 Matt. x. 3 ; .Acts xix. 33, 34 ; vi. 5 ; xxi. 8. 8 Acts xviii. 8 ; i. 23 ; xiii. 1. ® Daniel x. 1 ; Esther ii. 7. 56 {EIGHTH SUNDAY.) during the more important part of his life, he should write to the Gentile churches, “ I, Paid the Apostle.” Paulus was the name of a well-known family among the Romans, one of the most distinguished members of which, Emilius Paulus, fell fighting against Hannibal at Cannes. It is possible that when Paul’s father, or the family, obtained the Roman citizenship, there was some connection or attachment of the family to the Roman Paulus family, and so the parents could gratify their Hebrew and their Roman attachments, by naming their son Saul and Paulus. ( EIGHTH SUNDAY.) QUESTIONS. HERE was Paphos ? Do you think the Apostles preached at any places be» tween Salamis and Paphos ? What was Paphos ? What people lived there ? What religion prevailed ? and why ? What famous general afterward visited this city ? What celebrated poets wrote of this city ? Was the religion of Paphos moral ? What is the morality of heathen religions now ? What did Saul bring to Paphos ? What was ‘the Deputy’ ? What was a Roman Consul ? What was a Roman Pro-Consul ? What famous- orator had been Pro-Consul of Cilicia ? What other Pro-Consul is mentioned in ‘ the Acts’ ? What is the name of this ‘ Deputy ’ ? How had he been elected to this office ? What office may he have held at Rome ? What officers were under him ? What officer in our own government was the Pro-Consui Whom did the Apostles find with the Pro-Consul ? What other men like him are mentioned in the Scriptures ? Is it necessary to think he tried as a prophet, to foretell future events ? 1 What did educated Romans think of such men ? Will education keep a man from absurd and wicked things in religion ? Was the Pro-Consul doing a strange thing in having this magician with him ? What is the meaning of Bar-jesus ? 2 1 See page 43. 2 Compare Matt. xvi. 17 with John i. 42, and xxi. 15. somewhat like ? ( 15 ) (. EIGHTH SUNDAY.) What language is 4 Elymas,’ and what does it mean ? Whom does the Pro-Consul send for ? Do you think he wished to know the truth ? What kind of a man was he ? What do you think he expected from the Apostles ? Between what two things was the conflict ? What did Elymas try to do ? What right had Saul to call down blindness on this man ? What other instances in the Scriptures of such power ex- ercised, and by whom ? What was the miracle for ? How did Saul publicly condemn Elymas’ secret motives ? Have we a right, as Saul did, to condemn the motives of another ? How did the Pro-Consul differ from the proud Jews who saw our Saviour’s miracles ? What influence would the Pro-Consul’s conversion be likely to have through the island ? What must we have, which Saul had, to lead men to Jesus ? What change is made in the Apostle’s name here ? What other similar changes of name in the Scriptures ? What is he called before and after this time, in the Scriptures ? Did the Apostle afterward call himself Saul or Paul ? What did Peter call him ? What three ways are there of accounting for the change ? Were Gentile names ever adopted in Jewish families ? What examples have you of double names in the Scrip- tures ? Who is now first in the rest of the Book of Acts, Paul or Barnabas ? When you think of the King of Israel, is Saul a good or a bad name ? When you think of the Apostle to the Gentiles, is Sau 1 a good or a bad name ? How can you make your name for ever a good or a bad name ? (1C) IJlinifj Sun'Cmn'. ‘PERILS OF ROBBERS’ AND ‘PERILS OF RIVERS.’ LESSON. Acts xiii. 13, 14 ; xv. 36-39. II. Corinthians xi. 26, 27. F ROM Paphos, ships would be much more frequent to the coast of Pamphylia than to Alexandria or Cyrene, on the Egyptian coast of the Mediterranean, or than to any of the flourishing cities around the Arch- ipelago to which Paul did afterwards go. It is very probable that when the Apostles were ready to depart, a ship was just about to sail to Attalia or to Perga, and that they took advantage of the opportunity to go thither. A second reason why they went to Pamphylia next, may have been, that Paul might like to go now among those provinces near Cilicia. Pamphylia was next his native province, and the people were in some respects like the Cilicians. A third reason may have been, that the people of Pamphylia were more rough and less educated, and probably more simple-hearted “ than the inhabitants of those provinces which were more completely penetrated with the corrupt civilisa- tion of Greece and Rome and Paul might have thought, therefore, that they would be more likely to receive the simple truth. A fourth reason, we may suppose, was that Paul thought of the many families “ in the great towns beyond the mountains of Tarsus, such as Antioch in Pisidia, and Iconium in Lycaonia,” and he hoped through them to reach the Gentiles, “who flocked there, as everywhere, to the worship of the syn- 58 {NINTH SUNDAY.) agogue.” We can hardly think that Paul had a direct vision at this time, like the trance in the temple , 1 or like the vision at Troas , 2 for these visions seem to be record- ed, not as frequent but as extraordinary events. What- ever was the inducement to visit these regions rather than others, Paul and Barnabas and Mark sailed out of Paphos, around past the promontories at the west end of the island. Not many hours after the promontories of Cyprus, on the east, had receded in the horizon, would be seen before them, far in the north-west, the hills of Lycia, and far in the north-east, the high cliffs of Paul’s native province, between which they sailed straight “ to the innermost bend of the bay of Attalia.” 1 Acts xxii. 17-21 xvi. 9. PERILS OF ‘ROBBERS' AND ‘RIVERS. 59 As they sailed over this hay, they would see a line of “ragged mountain-summits,” stretching along in a curve, like the curve of the coast, back through the in- terior, and enclosing a wide plain, itself like a bay hemmed in By the mountains. Back from the shore, like Tarsus, and like Tarsus, on a river, was Perga, in this large plain, with hills on the sides, a valley in front, with the river Oestrus connecting it with the sea and “ with the mountains behind.” We know almost noth- ing of this city, except that near it, on a height, was a temple of Diana, and that an annual festival was held in honor of the goddess. Just near this temple we may suppose the vessel, sailing up the river, bringing the great Apostle, came to its moorings. The Apostles did not stay long in Perga. There is no notice of their preaching here on their outward jour- ney, as there is on their return . 3 If they did preach at this time, the preaching does not seem attended with very marked results. Mark left them. It is clearly against their wishes ; for afterwards Paul condemned Mark for “ going not with them to the work.” Possi- bly, too, it was the cause of ill-feeling between Paul and Barnabas, as “ afterwards it was the cause of quarrel and separation.” 4 Mark probably found a ship in the river about to sail to Palestine. He saw now the peril of the journey up through the rough country and the mountains. He thought of his pleasant early home in Jerusalem. He shrunk from the work, and wished to be with his friends ; and, as there w^as opportunity to reach home by a ship direct to Caesarea, or to some other point of Palestine, he u departed from them from Pamphylia.” We are not to think that Mark forfeited his Christian character. Dwelling always before in Je- *Acts xiv. 25. 4 Acts xv. 3 7-3 9. GO {NINTH SUNDAY.) rusalem probably, and unacquainted, like Paul and Barnabas, with these rougher provinces, he may have had a wicked timidity; and he weakly allowed his natural longing for home to over-balance the interests of the great cause. He was the child of a Christian mother ; he knew the sincerity and devotion of the dis- ciples who met to pray in his mother’s house ; 6 he had felt and seen the power of their religion in persecution ; he had heard the prayers for Peter in prison ; he had been in Antioch when the Spirit of God abounded unto the salvation of many ; he had seen Paul’s preaching confirmed by a miracle at # Paphos ; he knew Barnabas and Paul were on a most important mission, sent by the Holy Ghost to carry the Gospel to unknown parts of the earth and yet now, just when his assistance and company would be needed, if ever , 6 he falters and shrinks from the work. Afterwards, however, he was willing to go with the same Apostles on a second mis- sionary journey , 4 and though Paul atj:hat time would not take him, he did go with Barnabas to Cyprus . 4 But in later years Paul was reconciled and, indeed, attached to him ; for, when he writes to his brethren in Colosse, he commends Mark as a fellow-worker unto the king- dom of God, and c a comfort ’ to himself ; 7 and he writes Timothy to bring Mark to him, for “ he is profitable to me for the ministry.” 8 After Mark had left them, Paul and Barnabas took their perilous way a hundred miles directly into the in- terior. Their journey lay up through the circle of mountains, whose “ragged summits” they had seen from the sea. From the broad plain beyond Perga, *xii. 12. 6 The region of the mountain-robbers was now before them. 7 Colossians iv. 10, 11. 8 II. Timothy iv 11. PERILS OF 1 ROBBERS 1 AND ‘RIVERS.’ 61 they toiled upwards to the high table-land on the other side of the principal mountain-range. 44 In all parts of ancient history, the lawless and marauding habits of the people of these mountains were notorious.” Although the Apostles passed a little to the one side of the dis- trict of Isauria, the name which is more than any other in Asia Minor connected with daring robbery, yet the people of that region carried their dashing and plunder- ing excursions into all the surrounding country. The Pisidians also were robbers, like their neighbors on the east, and even the Pamphylians nearest the mountains “ had not quite given up their robber habits, and did not always allow their neighbors to live in peace.” Even Alexander the Great, who once marched from Per- ga through this same country towards Phrygia, 44 found some of the worst difficulties of his whole campaign in penetrating through this district.” One of the roughest campaigns in the wars of Antiochus the Great, King of Syria, was among the hill-forts near the upper waters of the Oestrus and Eurymedon* And many years after this time, not very far from the very route which the Apostles must have taken, at Cremna, a robber-chief defied the Homans, and died a desperate death in these mountains. 44 No people through the midst of whom Paul ever travelled, abounded more in those c perils of robbers 5 of which he himself speaks, than the wild and lawless classes of the Pisidian highlanders ;” and it is no doubt to the perils of this journey in part that he alludes when, writing to the Cfiristians of Corinth, he sums up the sufferings of his life. Here certainly he was c in weariness and painfulness , 5 # and 4 in watchings often , 5 and 4 in perils by the heathen , 5 if not 4 in perils of robbers . 5 * There were other perils, too, from the very nature of the country and its climate. There were 4 perils of riv 62 (NINTH SUNDAY.) ers .’ 9 We perhaps do not fully appreciate the dangei in which an Eastern traveller is, from the crossing of streams, or even from travelling by their side, as when Paul followed the valley of the Oestrus. The dry water-courses then are often flooded with wonderful suddenness. High and steep mountains and violent rains, suddenly swell the streams until they are tor- rents. “All the rivers in the East are liable to these violent and sudden changes. And no district of Asia Minor has more of these c water-floods 5 than the moun- tainous tract of Pisidia, where rivers burst out at the bases of high cliffs, or dash wildly down through nar row ravines.” Probably there were bridges, but these might be swept away by the impetuous and swollen floods, tossing and tumbling on their way from the heights and precipices of Pisidia to the Pamphylian Sea. “ The Apostle’s course was probably never far from the channels of the Oestrus and the Eurymedon ; and it is interesting to know that just in this vicinity, tc this day, in the village of Paoli, (St. Paul,) his name it still retained.” It is the custom of the people of Perga, at the beginning of the hot season, to move up from the plains to the cool, basin-like hollows on the mountains. The people may be seen climbing to the upper grounds, men, women, and children, flocks and herds, camels and asses, like the patriarchs of old. If, then, St. Paul was at Perga in May, as very likely he may have been, if he left Antioch when the sea was first c open ’ in the spring, he would find the inhabitants going directly on the route of his own journey. He would not wish to stay in Perga. We may think of him as joining some cara- 9 In II. Corinthians xi. 26, it is ‘ perils of waters .’ The word strictly means rivers, or swollen rivers, torrents, floods, as in Matt, vii. 27, “ the rains descended and the rivers came,” the swollen, rapid torrent, like our freshet. PERILS OF ‘ ROBBERS 1 AND ‘ RIVERS . 63 van of families up to the heights, as journeying along a road with frowning cliffs on either side, with fountains bursting out among the flowers, with dashing and dan- gerous floods across the path, as climbing up even in a few hours into a colder climate, into a wilder and more barren region, with valleys of sand between the rocky hills, until at length he and Barnabas came out on the central table-land of Asia Minor, and, passing the shore of a beautiful lake, came to Antioch of Pisidia. {NINTH SUNDAY QUESTIONS. V/tTHERE do the missionaries go next ? * * Who composed 1 his company ’ ? Do you suppose them directed by the especial revelation of the Spirit ? What four reasons may be given why they go there ? How many of these reasons are like those which led them from Antioch to Cyprus ? Do you suppose Paul had a vision ? Where was Perga ? How did its situation resemble that of Tarsus ? What do we know of Perga ? How long did they stay here ? Do you think they preached ? Why ? What town on the coast had they passed when they reached Perga ? Where is it mentioned afterwards ? What painful event took place at Perga ? How do you know this return was against Paul’s wishes ? What do you think led Mark to leave them ? Was he right, or wrong, do you think ? Do you think Mark forfeited his claim to be thought a Christian ? What had been Mark’s home-influences in religious things ? What was there to make him timid ? Is there any time when it is wrong for every one to be timid ? How can a man gain courage in doing right ? Who and what will help him ? Did Mark ever return to his work ? Where is Mark next mentioned ? On what occasion ? What did Barnabas wish ? What did Paul say, when Mark wished to go ? ( 17 ) {NINTH SUNDAY.) Did they ever work together again ? Can you prove Paul became attached again to Mark ? Where did Paul and Barnabas now go ? What made their work now toilsome ? What famous robber-region were they near ? What was the character of many Pisidians and Pamphy- lians ? What famous generals had much trouble here ? What, in one of his letters afterwards, describes Paul’s toil and peril ? What other peril from the nature of the country ? How may * perils of waters ’ be translated ? What was true of Pisidia in comparison with the rest of Asia Minor ? How many of these perils can you suppose Paul was m on this journey ? What other of his sufferings may have happened at this time ? What time of the year do you suppose it was ? What time of the year did the people of Perga leave their city ? and for what ? What new reason is there, then, for not staying longer now in Perga ? What changes in country and climate, in going up from Perga to Antioch in Pisidia ? The cour^ of what stream did they follow ? Where was Antioch in Pisidia ? Why called Antioch in Pisidia ? ( 18 ) Cwiijj Suit'Ll ;ttr. JESUS OF NAZARETH, THE MESSIAH. LESSON. Acts xiii. 15-41. F Antioch in Pisidia we know but little, but it was a town of sufficient consequence to be a Roman colony . 1 Romans and Roman soldiers and Roman mil- itary standards and Roman magistrates were seen here. The great road from Smyrna and Ephesus to the i Cili- cian Gates , 52 near Tarsus, led through this town ; and Antioch was about half-way between the Archipelago and the ( Gates . 5 Here, among Romans, Greeks, Pisi- dians, were Jews in larger or smaller numbers ; for here is a synagogue in which Jews and Gentile prose- lytes met to worship. If you had gone into this syna- gogue, you would probably have seen the women sepa- rated from the men, either in a separate gallery, 01 behind a lattice-work partition : the men all with hats on : the desk in the centre, where the reader c opened the book in sight of all the people : 5 “ the carefully closed ark on the side of the building nearest to Jerusalem , 55 where the rolls or manuscripts of the law were kept : “ the seats 8 all round the building, from 1 The meaning of Roman colony , in connection with a town, will be seen when we come to the description of the colony of Philippi, in Twentieth Sunday. Antiooh in Pisidia was a colony , like Philippi. 4 See the map of Cilicia, in First Sunday. 8 In the East, probably there would not be raised seats, as in the drawing, but rather matting without benches. JESUS OF NAZARETH, THE MESSIAH. 05 which ‘ the eyes of all those in the synagogue were fast- ened ’ on the one who speaks : the chief seats nearest the ark, and the platform for the ‘ruler’ or ‘rulers’ of the synagogue.” After the opening prayer, “the sacred roll of manuscript was handed from the ark to the reader hy the attendant or ‘ minister,’* and parts, first r a > D n - '1 B _| ‘ - D D L. ) ^ c ^=5, ^ F E F Trnjm umnn A SYNAGOGUE. A — Sacred recess of the Ark, ■with doors or curtains in front. B — Platform for chief speakers. C — Reader’s desk. D — Seats, with women’s gallery above them. E — Hall or court. P — Stairs to women’s gallery. of the law and then of the prophecies, were read in the regular order of the Sabbath-lessons. The reader stood in the desk and all the congregation sat around. The manuscript was rolled up and handed back to the ‘ minister ’ and returned to the ark. Then followed a pause, during which strangers or learned men who had ‘any word of consolation’ or of exhortation rose and addressed the congregation. And then, after rehears- ing the story of the suffering of the chosen people, or the allegorical interpretation of some dark passage of 4 Luke iv. 17, 20 ; see also note 11, page 46. 66 {TENTH SUNDAY.) Holy Writ, the worship was closed with a benediction and a solemn Amen,” uttered perhaps by the congrega- tion . 6 On the Sabbath after Paul and Barnabas reached Antioch, the congregation came together as usual in the synagogue. There were Gentiles as well as Jews in the seats along the sides — converted proselytes from the city and the country around. In the gallery, or be- hind a lattice, were the Jewesses, and among them 4 honorable women . 5 The two strangers came in ; they were offered the Tallith , the loose, fringed, white, four- cornered scarf worn on. the shoulders or head — the re- galia of an Israelite in the synagogue — and receiving it, they sat down on the seats with the others. Prayer was offered. The 4 minister 5 handed 4 the book 5 from the ark to the reader at the desk. Portions of the law and the prophets were read. The book was handed back, and placed again in the ark. And then the 4 rulers of the synagogue 5 44 sent to the new comers, on whom many eyes had already been fixed, and invited them to address the assembly, if they had words of comfort or of instruction to speak to their fellow-Israelites . 55 We can almost see Paul, as he rises to speak. With a face full of earnestness, and an attitude at once animated and emphatic, he stretches out his hand and commences his address. We may not have recorded all that Paul said, but we certainly have the substance of what he said, and that substance in his very words : ADDRESS IN THE SYNAGOGUE. Notice now the object of this address, and its prin- cipal parts. The Object. The one great object was to prove to 6 Nehemiah viii. 6. JESUS OF NAZARETH, THE MESSIAH. G7 the native Jews and the Gentile proselytes, mingled in the synagogue, that Jesus op Nazareth is the Mes- siah predicted in the Hebrew Scriptures . To prove this, he does not state his proposition at the beginning of his address, and at once proceed to prove it from the Scriptures, as perhaps we would do ; but he takes the more usual form of exhortation in the syna- gogue. I. The National History. (Introductory: 16th to 2 2d verse.) As it was customary to rehearse some part of the nation’s history, he gives a partial account of God’s dealings with the Hebrew people. Paul does here just as Peter did at the first assembly after our Lord’s ascension 6 and at the Pentecost-, 7 and as Stephen did before the national council, 8 when they wished to win the fixed attention of the people. He makes the history, the promises, the. prophecies, to which all would be eagerly attentive, the introduction to his argument. He therefore first sketches the history of the nation from the bondage of Egypt to King David. The congrega- tion sees, too, that Paul firmly believes their Scriptures. II. The Promise. (23d verse.) He next says that that great promise made to David, 0 (which all Jews were expecting to be fulfilled,) that some one of David’s posterity should reign on his throne, as Lord and De- liverer, is fulfilled in Jesus of Nazareth, a 4 Saviour unto Israel,’ the long-expected Messiah. k This is the plain statement or proposition which he then goes on to prove. III. Proof that Jesus of Nazareth was meant in the Promise. (24th to 37th verse.) Next comes the argument to prove, from their own Scriptures, that 6 Acts i. 16. 7 ii. 16. 8 vii. 2. 9 I. Chronicles xvii. 11-14; IT. Samuel vii. 12, 13, 16; Psalm lxxxIx. 3, 4. 68 ( TENTH SUNDAY.) Jesus is the one person of David’s posterity whom God meant in this promise : that is, to prove that the ancient Hebrew Scriptures were fulfilled in this Jesus. Three proofs are given. First Proof. (24th and 25th verses.) Jesus of Na- zareth appeared after his extraordinary forerunner had announced his coming, just as the prophets declared the Messiah would come. 10 All the people acknowledged John the Baptist a wonderful prophet, sent of God. 11 He could not and he would not lie, and yet he always said, while fulfilling his mission, 4 1 am not the Messiah, but one among you, who cometh after me, is the Mes- siah. I am the forerunner, 13 as Isaiah says. 10 He is the Ojs'e coming after the forerunner.’ Second Proof. (26th to 29th verse.) Jesus of Naza- reth was in innocence and in ignominy slain, as the Scriptures declared the Messiah would be : the rulers did not understand that the Scriptures declare that the innocent Messiah should be condemned and slain, as they plainly do. And so they, in c condemning’ Jesus, in finding 4 no cause of death ’ in him, in asking Pilate to slay him, fulfilled these very prophecies 13 which they did not understand. The death of Jesus on the cross, 14 and his burial in the sepulchre, 15 therefore, particularly fulfilled the Scripture. The Apostle, while making this second proof that Jesus is Messiah, appeals also to the Jews (children of the stock of Abraham) and prose- lytes (whoever feareth God) to receive the 4 word of salvation ’ sent, because the rulers have rejected it. 10 Isaiah xl. 3 ; Malaehi iv. 5, 6. 11 Matthew xiv. 5 ; 3^xi. 26. 12 John i. 23. 13 Such prophecies especially as Isaiah liii. 3, 5-9, etc., and Daniel ix. 26, etc. The Jews understood these and others to refer to the coming of Messiah. 14 Isaiah liii. 12. 15 liii. 9. JESUS OF NAZARETH, \ THE MESSIAH 09 Third Proof. (Verses 30 to 37.) Jesus of Nazareth rose from the dead. We know surely God raised him from the dead; for those who knew him best, who came up from Galilee to Jerusalem •with him, many persons, bear testimony that they saw him, not once , but c many days.’ This fact is therefore well estab- lished, and 'it is in direct fulfilment of God’s promise to our ancestors.' For, just as God foretold to David that the Messiah should be of his seed, when he said, c Thou art my son, this day have I begotten thee,’ which we have always understood as referring to the Messiah, and just as he said that his mercies and promises should be surely received by David and by us his posterity, so did he foretell to David that the Holy One, the Mes- siah, c should not see corruption ,’ that is, his body should not be corrupted in the grave, but should be preserved from decay and death. This promise made to David, c Thou shalt not suffer thine Holy One to see corruption,’ cannot mean that David was the Holy One, for David’s body saw corruption in the grave, but it meant that the Messiah, the Holy One, should not see corruption ; and that Messiah is Jesus of Nazareth therefore, for God raised Him up again, and He saw no corruption. These, then, are the three arguments : The Scriptures say that the Messiah will have a forerunner : Jesus of Nazareth had a forerunner. The Scriptures say that the Messiah will be unjustly condemned and slain : Jesus of Nazareth was unjustly condemned and slain by our very rulers, who were blindly fulfilling the Scriptures. The Scriptures say that the Messiah shall rise from the dead : Jesus of Nazareth has risen from the dead. Therefore, Jesus of Nazareth is the Messiah. IV. The Practical Application. (Verses 38, 39.) VO {TENTH SUNDAY.) Take this Jesus, then, the Fulfilment of the Ancient Scriptures, as your Messiah. Your sins may be for- given, if you believe in Him ; and though you cannot be made just by that law of Moses which has this day been read in the desk of the synagogue, because you have all broken it, yet all of you, who believe in Jesus as Messiah, may become pardoned, and so justified, by Him. V. The Warning. (Verses 40, 41.) And beware lest the dreadful prediction of the prophets to all who simply wonder at the works of God, and despise them, oome upon you. ( TENTH SUNDAY.) QUESTIONS. WHAT do we know of Antioch in Pisidia ? ’ ' Describe a synagogue. What were the three principal parts of the worship ? On what day of the week did the missionaries go to the syn- agogue ? How were they taken notice of ? By whom ? What was the custom with Israelite strangers ? What was the one great object of Paul’s speech ? Does Paul state this object at first ? I. What is the first division of the speech ? What common custom does Paul follow ? What other speeches in the New Testament follow this custom ? What period of Jewish history does he describe ? How would the Jews like this story ? What would be the effect on their minds in reference to the rest of the speech ? Who were there in the synagogue that ‘feared God’ (16th verse) besides men of Israel ? What is meant (17th verse) by ‘ exalted the people’ ? What is meant by ‘ suffered their manners ’ ? When God ‘ suffers ’ sin, does he cause it ? Did David ever commit sin ? What is meant, then, by ‘ a man after mine own heart’ ? II. What is the second division of the speech ? What promise is this ? • Where do you find it recorded ? What is meant by David’s seed reigning forever ? III. What is the third division of the speech ? What does Paul take his proofs from ? Why was it important to prove this ? 1. What is the first proof that Jesus is Messiah ? Why did the J ews think the Messiah would have a re- markable forerunner ? ( 19 ) {TENTH SUNDAY.) What did the Jewish people think of John the Baptist? Why ought they to receive John’s word as true ? What did John say of himself ? Whose words did he quote ? 2. What is the second proof that Jesus is Messiah ? In what respect did the 4 rulers ’ misinterpret their own Scriptures ? How did they fulfil the Scriptures they misunderstood ? Why did they misunderstand them ? To whom, then, did the promise of the prophets come ? (26th verse.) What two classes are addressed in the twenty-sixth verse ? 3. What is the third proof that Jesus is Messiah ? How do we know God raised him from the dead ? How many persons saw him alive after his resurrection ? What persons were they ? Did they see him more than once ? What passage did Paul quote to prove again that Jesus is David’s son ? How did the Jews commonly understand this passage ? What passage did he quote to prove whatever is promised to David’s son is sure? What passage to prove the Messiah would rise from the dead ? Why couldn’t this passage mean David ? Whom did it mean ? Why ? State now Paul’s three proofs that Jesus is Messiah. Which is the strongest of the three proofs ? IV. What is the fourth division of the speech ? What is the object of preaching ? (38th verse.) Through whom? What advantage is it to believe Jesus is Messiah more than to live by the law of Moses ? Whom does that law condemn ? Are we, or are we not, under Moses’ law ? Whom does Messiah save ? V. What is the fifth division of the speech ? To whom does this warning now come ? (9 (A (BUbmll] Stmirag. AN EXTRAORDINARY THING IN A SYNAGOGUE. LESSON. Acts xiii. 42-50. T HINK now of Paul’s new position, as he stands m the synagogue of Pisidian Antioch, at the close of his address. He has been saying the same things which he had listened to with so much bitterness when Stephen made his speech before the Sanhedrim. How strange it seems, when we think of the two attitudes : Saul, with the garments of the witnesses at Jerusalem, and consenting to the death of Stephen ; Paul, in the syna- gogue Q,t Antioch of Pisidia, repeating the story, the prophecies which Stephen repeated, and finishing the argument which Stephen would no doubt have finished, had he been permitted. Here is a change which only the Spirit of God can make. “ This address made a deep and thrilling impression on the audience. While the congregation were pouring out of the synagogue, many of them crowded around the speaker, begging that c these words,’ which had moved their deepest feelings, might be repeated to them on their next occasion of assembling together.” 1 And when most of the people had gone, many of the J ews and Gentiles, who had been powerfully moved by 1 The words 4 the next Sabbath,’ are translated in the margin, 1 in the week between,’ and it is not quite certain whether they mean the next Saturday or some other day. The Jews were accustomed to meet in their synagogue on Monday and Thursday, as well as Saturday. 72 (ELEVENTH SUNDAY.) the proof that Jesus was the Messiah, still clung to Paul and Barnabas, and followed them. The Apostles urged them to hold fast their present convictions, and knowing the opposition and the persecution which this belief in Jesus everywhere excited, to ask God’s grace, to keep and to help them. It is not probable that these two good men were idle through the week. They attended, no doubt, the meet- ings at the synagogue, if there were any. They found opportunity for conversation with many persons : they were invited to the homes of the people : they taught and argued the Messiahship of Jesus, proving it by quotations from the Hebrew Scriptures which they had not cited on the Sabbath. They and their doctrine were soon known through all the town by both Jews and Gentiles. All this seems evident, for the next Sab- bath, 4 the whole city 5 flocked in a great multitude to hear the word of God. The crowding of the people to hear this new doctrine, especially the numbei; of the Gentiles not proselytes, the common, profane, uncircum- cised, unholy throng, touched at once the bigoted pride and envy of the Jews. They could not endure that all these were to be their equals in religious things, that c the favored people 5 were to be degraded to this low level. Instead of hoping and believing that many of the multitude would become proselytes to their own faith, they selfishly feared that their own importance and dignity would be lessened, if the blessings God had given them should be shared by the multitude. Stub- born and wilful in their exclusiveness, “ they who on one Sabbath had listened with breathless interest to the teachers who spoke to them of the promised Messiah, were on the next Sabbath filled with the most excited indignation when they found that this Messiah was 4 a light to lighten the Gentiles,’ as well as ‘.the glory of STRANGE THING IN A SYNAGOGUE. 73 his people Israel.’ ” An uproar was made ; and when Paul, who is evidently the chief speaker, again addressed them, they reviled and contradicted. And now, right here in this synagogue of Pisidia, occurs the great change in the Apostle’s whole life- course of preaching — indeed, in the whole apostolic method of preaching. He boldly turns away from the Jews to the Gentiles. We do not know that this had at any time been done before. Paul indeed understood fully that whenever the time should come when the Gentiles would hear his message and the Jews would not, he was not to hesitate to turn to c the uncircum- cised,’ ; the unclean,’ ‘ the dogs,’ c the offscouring.’ He knew such a thing would violate the Jewish custom, and would meet with scorn and contempt and spiteful persecution ; but the words of the vision on the road to Damascus, the command repeated at Damascus, and the words of the vision at Jerusalem, were all plain and positive. He was to offer his message always to the Jew first, and then to the Gentile . 2 Right here was the turning-point and test of his Apostleship to the Gen- tiles. Never before had there been a time when, in a mixed mass of circumcised and uncircumcised crowded together in a synagogue, the faith of the Hebrew Scrip- tures had been offered openly to Gentiles who were not proselytes , and offered t® them because the Jews reject- ed it. Jesus had indeed praised the faith of individual Gentiles, like the Roman centurion at Capernaum , 3 and the Syrophenician woman . 4 Peter had preached to the household of Cornelius, the Roman officer, but it was distinctly separate from all Jews. So Sergius Paulus, the Roman Governor of Cyprus, had believed, but it is not said that there were synagogues in Paphos, nor does 2 Romans i. 16. 8 Luke vii. 9. 4 Matt. xv. 28, and Mark vii. 26. 74 ( ELEVENTH SUNDAY.) it appear that there were Jews, other than the * false prophet,’ present. But here were both Jews and Gen- tiles together in great numbers. In the hearing of both, the word of life had been spoken ; the Jews had rejected it; and therefore Paul, boldly breaking through all bigotry, narrow pride, and exclusiveness, turned direct- ly away from the J ews to the unproselyted Gentiles. Here, then, he stood forth fully revealed, the Apostle to the Gentiles . B We, in our day, can hardly feel how much strength of character it needed to take this bold position, nor how much especial heavenly grace and strength even an inspired Apostle required for this most extraordinary and most difficult duty. The Apostles take pains to make the impression, that this extraordinary conduct by them in the synagogue, is not the result simply of their own judgment and wish. They quote immediately from the Hebrew Scriptures to show they are right in turning from Jews who reject the Gospel, to Gentiles who receive the Gospel. From their own sacred writings, they quoted a prophecy which predicts the preaching of the word of God to people outside the Hebrew nation, and they claimed that the time of the fulfilment of the prophecy had come. “ I have set thee to be a light to the Gentiles , that thou shouldest be for salvation to the ends of the earth” They still more boldly claimed, also, that they were acting by the direct command of God ; that in this prophecy, God directed them to perform this most unusual duty: ‘For so hath the Lord commanded us? a duty which was no longer to be unusual with them. Wherever, afterwards, the Jews rejected their message, they turned to the Gentiles. Two effects were immediately produced by these bold p Romans xi. IB. STRANGE THING IN A SYNAGOGUE. 75 words of the Apostles. The Gentiles gladly hailed this most extraordinary message to them : the J ews burned with more bitter opposition, until at length they set into motion an angry persecution. The Apostles’ hearts were filled with joy, for they had great success in preaching to the Gentiles. For all the perils of robbers and of rivers, for all his weari- ness and watchings on the road, Paul had now an abundant reward. The good news spread through the country. Through a large region of even wild Pisidia, and perhaps of Phrygia, 6 the good news of salvation through Jesus Christ was ‘published.’ The Jews probably shut the Apostles out of the syn- agogue at once, but they were not satisfied with that. They determined to drive them out of the city ; and they succeeded, by trick and by intrigue. They excited ‘ the devout and honorable women, and the chief men of the city.’ There *were many women, who were pros- elytes to the Jewish religion, in the towns out of Pal- estine ; and they had no small influence. Most of the women in Damascus, it is said, were proselytes. Here in Antioch of Pisidia, there seem to have been not only Jewish women, but other women, who attended the synagogue. As the women whom the Jews excited were called ‘devout,’ they held probably the Jewish faith : as they are called ‘ honorable ’ in this Gentile city, they were probably at first Gentiles. It is not likely that the Jews would go directly to Gentile women who did not accept the Jewish faith. It is not likely that strict Jewesses could have had large influence in 6 “Antioch in (or near) Pisidia- being a border city, was considered at different times as belonging to different provinces. Ptolemy places it in Pamphylia, and Strabo in Phrygia.” This is accounted for by supposing that Pisidia was formerly part of Phrygia, but in Paul’s time, a part of Pamphylia. See the map in Ninth Sunday. 76 {ELEVENTH SUNDAY.) this Roman town. We suppose, therefore, that these women were proselytes rather than native Jews or open Gentiles. Exciting these women of position and of recognised piety against the Apostles, and either by the influence of the women or in addition to them, ex- citing the chief men of the city, the Jews organized a systematic persecution. “ Whether the supreme mag- istrates of the colony were induced by this unfair agi- tation to pass a sentence of formal banishment, we are not informed,” but the Apostles were expelled out of the limits of the colony. {ELEVENTH SUNDAY.) QUESTIONS. WHOSE speech is Paul’s speech in Antioch like ? " * What resemblance can you trace ? What change had taken place in Paul ? Can you account for this great cnange in Paul in more than one way ? What kind of an impression did Paul’s speech make ? What did the Gentiles in the synagogue wish from Paul ? Do you think these 4 Gentiles ’ were proselytes, or not ? What is meant by 4 the next Sabbath ’ ? When was the next time of assembling ? Was there a ‘congregation’ left in the synagogue after 4 the Jews were gone out’ ? What is a proselyte ? What advice did Paul and Barnabas give to those who followed them ? Why ? What is meant by 4 the grace of God ’ ? What did the Apostles probably do during the week ? What proves that they were not idle ? Did the multitude who came together 4 to hear the word of God,’ come intending to obey it ? Is it right to induce people to come to church from other motives than to obey the word of God ? What made the Jews envious ? Why is the word 4 multitudes,’ and not multitude, used ? Why should the Jews have been glad to see 4 almost the whole city ’ there ? What might they have expected or hoped ? What did they ? why ? What is the extraordinary thing in this synagogue ? Had this ever been done before ? What led Paul to think that such a time would come ? How did this offer differ from former offers to Gentiles ? Did our Saviour ever preach to Gentiles ? Was this different from Peter’s preaching to Cornelius ? ( 21 ) {ELEVENTH SUNDAY.) How did it differ from Paul’s preaching to Sergius Paulus ? Do you think the Gentiles to whom this offer was made were proselytes, or not ? Can you prove that Paul was the Apostle to the Gen- tiles ? What sort of boldness did it need for the Apostle to take such a position ? Does the courage now needed to be a Christian differ from it ? How does Paul show he is right in turning to the Gen- tiles ? Who is 4 thee,’ in the forty-seventh verse ? What does 4 ends of the earth ’ mean ? From what prophet is this quotation made ? What other bold claim did the Apostles make ? Did this conduct in the synagogue continue to he an ex- traordinary thing with the Apostles ? What two effects were produced by this conduct ? What is meant by 4 glorified the word of the Lord ’ ? What is meant by 4 ordained to eternal life ’ ? How far was the Gospel preached ? What did the J ews first against the Apostles ? What more did they determine to do ? How did they now attempt to do it ? Through what two classes of persons ? What was often true of women in Gentile towns ? What three classes were there, to one of which it is sup- posed these women belonged ? Which one of the three did they belong to ? What does 4 devout * show ? What does 4 honorable ’ show ? What was the result of the persecution ? Do you think there was a formal sentence of the magis- trates ? What is meant by 4 coasts ’ ? ( 22 ) . Cfotlfflj Smrbitir. FLIGHTS FROM CITY TO CITY. LESSON. Acts xiii. 51, 52; xiv. 1 -7. T HIS was the first persecution of Paul and Barnabas since they began their missionary journey. And now, thrust out of Antioch and out of Pisidia, they did not forget the words of their divine Master to the Twelve . 1 As a testimony against the wicked persecut- ors of Antioch, they shook off the very dust from their feet as they took their way along the dry, barren road to the east. “ It was taught by the Scribes that the dust of a heathen land defiled by the touch. Hence, the shaking of the dust off the feet implied the city was profane.” And one of greater authority than the Scribes had taught that that city was profane, and exposed to condemnation in the day of judgment, which persecuted his servants and disciples. But as the banished missionaries trod the 4 sunburnt road ’ up the mountain-side, they left behind them, in the city, a company of men filled with the purest joy. The Gentiles who had sincerely believed were rejoicing in their new-found faith : they were full of that highest joy which the human heart is capable of receiving — the joy of the Holy Ghost. They had lost their teachers ; they were in the midst of trial and persecution : but the words and the grace of Jesus had entered their trusting hearts, and they could only rejoice. 1 Matt. x. 14, 15. 78 TWELFTH SUNDAY.) After the Apostles had climbed the mountain-range east of Antioch , 2 they looked down on a large plain — the largest, it is said, in Asia Minor. As they de- scended the other slope of the mountains* on the west or north-west from Iconium, they could see, in the far distance, across the elevated table-land of the plain, two bold, high mountains — Mount Argseus , 3 a hundred and fifty miles away, almost in the east, stretching itself far above the line of the horizon, and Black Mountain, a strange-looking mass of rock and earth, rising from the plain c like a lofty island from the surface of the ocean,’ a hundred or more miles distant in the south- east, in the very direction of Tarsus. Coming down the heights, they could probably see the city of Ico- nium for some time before they reached it, situated as it is, far out in the plain. If they struck across to the road from Philomelium, they could see the city for twelve or fourteen miles of their journey. We know more of Iconium since the time of Paul than during his life. It has become a famous place, as the city in which the great Turkish Empire had its first beginnings. The town still remains, with its walls built of broken columns, capitals, pedestals, and other pieces of sculpture, its eighty gates, its towers with Arabic inscriptions : with its great mosque, c the mina- ret reaching to the stars with its colleges, churches, public baths, its fortified palace, its carpet and colored- leather manufactories : with its massive Arabic archi- tecture and famous Mohammedan tomb. How it looked in the time of Paul we do not know. We can think of the town as in the plain, surrounded almost on every side by mountains covered with snow. “ The elements 2 They may have crossed the range sooner than is indicated by the line on the map. 8 See map of Cilicia, First Sunday. ^ FLIGHTS FROM CITY TO CITY. 79 of its population would be as follows : a large number of trifling and frivolous Greeks, whose principal places of resort would be the theatre and the market-place ; some remains of a still older population, coming in oc- casionally from the country, or residing in a separate quarter of the town ; some few Roman officials, civil or military, holding themselves proudly aloof from the inhabitants of a subjugated province ; and an old set- tlement of Jews, who exercised their trade during the week, and met on the Sabbath to read the law in the synagogue.” Into the synagogue went the two strangers, as they did at Antioch : who, though persecuted and forced to leave their work in Pisidia, did not leave their success behind them. There also a great multitude of Jews and Greeks ( 4 proselytes or heathen, or both ’) believed the Gospel. And although the bitter and proud Jews did not permit the believers of Iconium to have peace, any more than they did their 4 brethren 5 of Antioch, they did not succeed in driving the Apostles away at once. Although they 4 stirred up ’ the Gentiles, 4 the heathen,’ to prejudice and ill-feeling, yet the people be- lieved the doctrine, and the Apostles abode there 4 long time.’ Here, sixty or eighty miles from their late en- emies, at Antioch, they reasoned with the Jews out of their Scriptures. They gave another and more striking proof of their authority to explain the word of God. They did miracles. Who could now fail of being con- vinced of the right and truth of their words ? * We suppose Paul and Barnabas were in Iconium some months. The time must have been much longer than two weeks , for they were in Antioch of Pisidia as long as that ; 4 and their stay in Iconium is evidently 4 As they went into the synagogue at Antioch on the Sabbath-day, (Saturday,) they must have reached the city on Friday at least ; and 80 (: TWELFTH SUNDAY.) compared with their stay in preceding places. ‘Long time abode they,’ it is said, just after the description of their stay in Antioch. The time must have been shorter than a year ; for the same narrative which de- clares that they spent 4 a whole year 5 in Antioch in Syria , 6 and that Paul spent 4 a year and six months 5 in Corinth , 6 and 4 dwelt two whole years in his own hired house 5 in Rome , 7 would not have failed to note here a time so long. 44 There is a tradition of certain events said to have occurred while the Apostles were in Ico- nium ; and we may safely adopt so much of the story as to imagine Paul preaching long and late to crowded congregations, as he did afterwards at Troas ; 8 his en- emies bringing him before the civil authorities, with the cry that he was disturbing their households by his sorcery, or with complaints that he was 4 exceedingly troubling the city . 5 55 No doubt, also, the Apostles preached the word from house to house, 4 opening and alleging that this is the very Christ . 5 And notwith- standing all the opposition, they had their good reward for 4 weariness 5 and 4 perils 5 in the 4 great multitude 5 of X O converts. During these months the whole city became divided into two great parties, (“ a common occurrence on far less important occasions, in these cities of Oriental Greeks :”) one party holding that they were good and true men, preaching with sincerity and by God’s com- mand : the other, that their preaching and doctrine were pretension and falsehood, and perhaps also that their miracles were mere magic or deception, like the they did not leave the city till after the ‘ next Sabbath-day ’ — not at least till Sunday or Monday. This would make from nine to eleven days. There was probably considerably more time consumed after the second Sabbath in ‘ stirring up ’ the women and chief men. 8 Acts xi. 26. 6 xviii. 11. 7 xxviii. 30. 8 xx. 7-11. FLIGHTS FROM CITY TO CITY 81 works of all sorcerers. “ But here, as at Antioch, the influential classes were on the side of the Jews. A determined attempt,” which had no doubt been gather- ing force from month to month, “ was at last made to crush the Apostles, by loading them with insult, and actually stoning them to death.” When the actual as- sault was about to be made, the disciples in some way discovered it in time to flee to some of the smaller towns or villages. We must not think that because it is said Lystra and Derbe were 6 cities of Lycaonia,’ it is meant that the Apostles passed now out of one province into another. Iconium was the capital of Lycaonia. The great plain on which the Apostles looked down from the moun- tains comprised a large part of the province of Ly- caonia. “ It was a bare and dreary region, unwatered by streams, though in parts liable to occasional floods.” Lystra and Derbe were small and retired places, little known. The writer, in calling them c cities of Ly- caonia,’ only intends to fix their situation. They were perhaps small towns, “ with a rude dialect and simple superstition,” off on the boundaries of the province, where the customs of the people did not change, as in the great cities, and “ where Greek, though certainly understood, was not commonly spoken.” The exact sites of these cities are not known, but it is supposed they were at the foot of Black Mountain. The flight from Iconium was therefore towards the south-east, to- wards the huge, dark pile which, standing out in the plain, looks so much like a high c island in the midst of the sea.’ Perhaps, however, they did not go directly to Lystra, for they preached also in the c region round about.’ This must have occurred before the events at Lystra took place ; for when they left Lystra, they went directly to Derbe ; and when they left Derbe, 82 (: TWELFTH SUNDAY.) they return ed at once, it would seem, to Lystra and to Iconium. It may have been that the peril was so great that they did not venture to preach at once in these cities, but were for a while in some of the still more obscure settlements under the shadow of the great mountain. Whether they first preached in “ the region round about,” or went out from Lystra into the sur- rounding country, a most important event occurred in Lystra. It is to be noticed that there is no mention of any synagogue in this city. Nothing is said of any Jews, except those who came from Iconium. We shall see afterwards that there were in the town at least two or three Jews. “ We are now instantly brought into contact with Heathen superstition and mythology ; yet not the su- perstition of an educated mind, as that of Sergius Paulus, nor the mythology of the refined and cultivated Athenians, but the mythology of a rude and illiterate people. Thus does the Gospel, in the person of Paul, clash with opposing powers,” one after the other : with the crafty sorcerer, the Roman official, the bitter J ew, the cruel magistrate, and now with false divinities. ( TWELFTH SUNDAY.) QUESTIONS. YWHAT does shaking the dust off the feet signify ? * ’ What difference was there in the teaching of the Saviour and of the Scribes in respect to this ? Does 1 the disciples ’ mean Paul and Barnabas ? What can give the highest joy in the bitterest perscu- tion? Are sacred and holy things gloomy or joyful ? Does the Holy Spirit design to make men sad or gloomy ? Is it religion or the want of it which makes many pro- fessing Christians gloomy and doleful ? What kind of a country did the Apostles now enter ? How was Iconium situated ? How has the city since become famous ? What was the mixture of population in Paul’s time ? Where did the Apostles go in this town ? What success did their preaching have here ? When it is said they ‘ so spake,’ etc., do you think any- thing peculiar in their preaching in this town is meant ? Were these Greeks 4 proselytes ’ ? What was the result of the persecution at first ? How far were they from Antioch in Pisidia ? What did they besides argue from the Scriptures ? How long were they in Iconium ? How do you prove it ? How long do you think they were in Antioch of Pisidia ? What tradition is there in respect to Paul in Iconium ? What does 1 word of his grace ’ mean ? What else did they ? What did this 4 testimony ’ prove ? Were all who heard and saw convinced ? What happened during this time ? What did the two parties probably claim in respect to him? What was true of such divisions in Oriental cities ? ( 23 ) ( TWELFTH SUNDAY.) Were all who took Paul’s side Christians ? What is meant by the Gospel ? What did the persecutors determine to do ? What two parties united in this persecution ? Whose rulers are 1 their rulers ’ ? Was stoning a Jewish or a Gentile punishment ? To what kind of a place did they flee ? In what direction ? Did they pass out of the province in which Iconium was ? What was Iconium in respect to the province ? Why are these called 4 cities of Lycaonia ’ ? What kind of country was Lycaonia ? Where were Lystra and Derbe ? Did they preach the Gospel anywhere else than in these places ? Was this preaching before or after they entered Lystra? In what kind of places was this preaching ? Can you think of any other religion than one, which teaches us to go as willingly to the obscure and the poor as to the influential and the rich ? How does true piety in the heart make men feel in re- spect to poor and rich ? What sort of people were the Lystrians ? Were there Jews among them ? How .did the superstition of the Lystrians differ from that of others ? What kinds of people had the Gospel now come in con- flict with ? What opposite effects had been produced ? Does the Gospel always produce some effect when it is faithfully preached ? ( 24 ) Cljirfmdlj unban. JUPITER AND MERCURY. LESSON. Acts xiv. 8-20. • 4; TT was a common belief among the ancients that J- the gods visited the earth in the form of men. Such a belief Avith regard to Jupiter, c the father of gods and men,’ Avould be natural in any rural district, and noAvhere more than in Lystra ; for Lystra, as ap- pears from the description given , 1 Avas under the espe- cial protection of Jupiter, and the divinities were im- agined to haunt the cities under their protection. The temple or the statue of Jupiter was a conspicuous ob- ject in front of the city gates : Avhat wonder Avas it, therefore, if the citizens of Lystra should be prone to believe that their c Jupiter Avhich AA r as before the city’ Avould Avillingly visit his favorite people ?” Mercury Avas the messenger and herald of the gods, especially of J upiter, and hence was naturally thought to attend Jupiter on his expeditions. The Lycaonians, especially in the region of Lystra, Avould quickly believe any story of these tAVo divinities appearing together, if a miracle had been wrought, such as this Avhich Luke records. “We suppose that Paul gathered groups of Lystrians about him, and addressed them” in the open squares of the city, or other places of public resort, as a modern 1 1 Which,’ in the thirteenth verse, relates to ‘ Jupiter,’ and not to 1 priest,’ as the Greek clearly shows. It was Jupiter whose image or temple was before the city, and so was its protection. S4 ( THIRTEENTH SUNDAY.) missionary might address the natives of a Hindoo vil- lage. Although the 4 speech of Lycaonia ’ was a rough, rude dialect of Greek, like some broken accent or 4 brogue 5 in respect to our own English, or the obscure remnant of some older language, yet the people would understand Paul when he spoke to them in Greek. As Paul was preaching one day, he saw seated on the ground a helpless cripple, weak in his feet, who had never walked, earnestly listening to his words. Paul saw at once more than his deformity and helplessness. He 4 steadfastly beheld' him. (and these words in the Greek are peculiarly forcible : they mean, he looked with a sharp, piercing gaze, as the gaze of one stretch- ing forward to look intently.) By the power of the Holy Spirit, he was able to penetrate the very secrets of the cripple’s soul : he saw that 4 he had faith to be saved ’ 2 from the disease of his body, if not from the spiritual disease of his soul. As Peter, 4 fastening his eyes upon’ that other cripple at the Beautiful gate of the Temple , 3 said to him, 4 In the name of Jesus Christ of Nazareth, rise up and walk,’ so Paul to this heathen cripple in his idolatrous audience at Lystra : 4 Stand upright on thy feet.’ God’s power instantly met human faith, and wrought a mighty change. 44 The lame man sprang up in the joyful consciousness of a power he had never felt before, and walked like one who had never been infirm.” Notice the combination of results in the miracle : strength in place of weakness ; sound- ness and straightness instead of disease and deformity ; the art of walking, of balancing and moving at the same time, by one who had never learned. 1 Faith to be healed .’ The Greek word is, * to be saved.'' It may be in the sense of ‘ to be saved * from disease, that is, to be healed, or it may be to be saved from sin. 8 Acts iii. 1-4, etc. JUPITER AND MERCURY. 85 “And now arose a great tumult of voices from the crowd. Such a cure of such a disease, so sudden and complete, would have confounded the most skilful phy- sicians.” The people, filled with astonishment, at once concluded that the divinities were come. They cried out in their mother-tongue that Jupiter and Mercury, in the form of men, were again in Lycaonia. Paul was the i chief speaker.’ They took him, therefore, for Mer- cury, the god of eloquence. Barnabas must be Jupi- ter, because Jupiter and Mercury always were com- panions in their earthly appearances, u though we may well believe that there was something majestically be- nignant in the appearance of Barnabas, while the per sonal aspect of Paul was the rather insignificant. It is also possible that Barnabas was older, and there- fore more venerable in appearance than Paul.” The news of a miracle, and that the gods had done it, spread quickly through the small town. The gods had come again ! They had cured the cripple, lame from birth ! All the people were excited and in tumult. How should they honor the heavenly visitors ! The priest of Jupiter’s temple at the city gates was called to sacrifice to his god. The priest and his attendants, wearing garlands of leaves and flowers on their heads, and bearing them in their hands, brought oxen to make sacrifice ; and a “ procession moved amidst crowds of people to the house in which the Apostles were.” By some persons, ‘gates ’ has been supposed to mean 4 the gates of the city which the excited people hung with garlands in idolatrous honor of Paul and Barnabas within by others, the gates or doors of the house, opening from the street into the hall which led to the inner court, the reception-room or sitting-room of the house. The Apostles were horror-stricken, when they knew .86 (: THIRTEENTH SUNDA Y.) what the people were doing. Rending their clothes and rushing out among the people, they opposed the people, and expressed their abhorrence of what they were going to do. It may be that Luke has preserved only the short outline of Paul’s speech. Notice the argument : I. We are not gods, but men with feelings like yours. II. Worship of such gods is wrong, as we have preached to you : these gods are mere vanities, mere nothings : we declare to you one Living God. III. This one God, and not your 4 vanities,’ made all things : the heavens above, the earth beneath, all things IV. In ancient times some excuse might possibly have been offered ; for having no such light as the J ews, the Gentiles everywhere walked in their own ways. V. But there is no excuse now, as there was really no excuse then ; for rain from heaven, and the seasons which bring us fruit, and all the wonderful manner in which the earth and the heavens are made, show one God Alone, whom alone we ought to worship. How coldly this address of Paul fell on that ignorant, superstitious people, eager to offer oxen and garlands in sacrifice to men like themselves. The natural religion of poetry and of imagination they liked, but the wor- ship of One Jehovah only, they did not like. The crowd were 4 scarce restrained ’ from worshipping mortals like themselves. They slowly led away the victims. But instead of gratitude that the lame man had been healed in their city, we now find a very great and sur- prising change of feeling. Excited in one direction, they were soon excited in another, as Avere the Jews at Jerusalem, when one day they cried, 4 Hosanna,’ and the next day, 4 Crucify him.’ 44 The Lycaonians were JUPITER AND MERCURY. 87 proverbially fickle and faithless.” Some of the hostile Jews from Iconium had come to Lystra on some er- rand ; perhaps on purpose to persecute the Apostles. “ When they heard of the miracles worked on the lame, man, and found how great an effect it had produced on the people of Lystra, they would be ready with a new interpretation of the occurrence.” And just as at Jerusalem the Jews said that Jesus 4 cast out devils by Beelzebub, the prince of devils,’ so might they say that this miracle was 44 not by Divine agency, but by some diabolical magic. This is probably the true in- terpretation of that sudden change of feeling among the Lystrians, which at first sight seems very surpris- ing.” They first declared these miracle-workers gods : the miracle-workers themselves denied that they were gods : the Jews said that it was sorcery, magic, the work of devils and of Beelzebub : excited and ignorant and easily duped, they not only believed it, but suffered themselves to be led on to persecution and to murder. In the very streets the mob stoned Paul, then bar- barously dragged him out of the gate, and cast him out as dead. Their superstitious change was as sudden as that of the 4 barbarous people ’ afterwards at Malta, who first thought Paul a murderer, and then a god . 4 The Apostle mentions this stoning in his catalogue of his sufferings . 5 Both at Lystra and when he wrote to the Corinthians he must have thought of the stoning of Stephen. And as Stephen’s death only increased the number of disciples, so does the stoning of Paul only bring into sight others who believed on Jesus, and one who was afterwards fellow-apostle and fellow-mission- ary with Paul. ‘Disciples stood round about him,’ when he lay as dead, when he recovered from the swoon and rose up. 4 Acts xxviii. 4-6. 5 II, Corinth, xi. 25. 88 (: THIRTEENTH SUNDAY.) Among these disciples of Lystra, we have reason to believe, was Timothy. His mother was a Jewess, his father a Greek ; and about two years later, when Paul came to Lystra again, he found Timothy already a Christian, and c well reported of by the brethren .’ 5 In one of his letters afterwards to Timothy, Paul reminds Timothy of his knowledge of his own persecution c at Antioch , at Iconium, at Lystra ? 1 “ We have thus the strongest reasons for believing that Timothy was wit- ness of Paul’s injurious treatment, and this too at a time of life when the mind receives its deepest impres- sions from the spectacle of innocent suffering and un- daunted courage. And it is far from impossible that the generous and warm-hearted youth was standing in that group of disciples, who surrounded the apparently lifeless body of the Apostle, outside the walls of Lys- tra.” His mother Eunice, and his grandmother Lois, probably dwelt there , 9 so that there were in Lystra al least three Jews when Paul came. Educated in the study of the sacred Scriptures by his mother and grand- mother , 10 he was ready to receive "the Gospel when it came to him. It was not without a divine purpose, therefore, that Paul was permitted to be persecuted at Iconium, and that he fled to Lystra to suffer anew ; for here it is that he finds a convert who is to be another faithful preacher of the Gospel. “ Derbe is somewhere not far from the Black Moun- tain.” In a few hours he would come to that place. He probably had no persecution in this town ; for when he writes to Timothy that he was witness of his suffer ing ‘ at Antioch, at Iconium, at Lystra, ’ he does not mention Derbe. “ It may have been a quiet resting- 6 Acts xvi. 1. 8 IT. Tim. i. 5. 7 II. Tim. iii. 10, 11. 9 Acts xvi. 1-3. 10 II. Tim. iii. 15. JUPITER AND MERCURY. 89 place after a long journey full of toil and danger.” Here Paul recovered his strength after the stoning ; here he gained new vigor after his weariness ; but here also he was still preaching the Gospel, for here he made many disciples . 11 11 Margin of 21st verse. c THIRTEENTH SUNDAY,) QUESTIONS. T1THAT especial reason is there why the Lystrians would cx- " * pect the gods to yisit them ? What is meant by 4 Jupiter which was before the city’ ? Who was Jupiter ? Who was Mercury ? Where did Paul speak in Lystra ? What language did he speak ? What was the 4 speech of Lycaonia ’ ? What hearer was there in one of Paul’s audiences ? What does 4 impotent ’ mean ? How long had he been a cripple ? What does 4 steadfastly beholding ’ mean ? What, besides his lameness, did Paul see ? How could Paul 4 perceive ’ faith ? What other miracle does this miracle resemble *? How many points of resemblance can you trace ? What two things united to make this mighty change ? Are there any other than these two things necessary in the conversion of a soul ? Are they exercised differently from what they were in this cripple’s case ? How many results of this miracle can you mention ? What did the cripple’s leaping show ? What effect did this miracle have on the assembly ? Why did they call Paul, Mercury ? Why Barnabas, Jupiter ? What suppositions can you make ? What was now proposed ? Whom did they call for ? What does 4 gates ’ mean ? Why had not the Apostles prevented this procession before t Why did they rend their clothes ? How do you know that Paul, and not Barnabas, spoke ? What was the first point in the argument ? What does 4 of like passions ’ mean ? ( 25 ) ( THIRTEENTH SUNDAY.) What was the second point ? What does 4 vanities ’ mean ? What was the third point ? What was the fourth point ? Do you suppose ‘all nations’ includes the Jews ? Does God ever excuse sin ? What is the fifth point in the address ? What is meant by ‘ left not himself without witness ’ ? Does God wish to have us ‘ filled with gladness ’ ? What is there especially in rain and fruit and the seasons which shows this ? What is the whole argument designed to prove ? What was the effect of Paul’s speech on the peopled What was this sacrifice intended to express ? Was it in any way a sacrifice for sin ? Do men naturally like natural religion ? Why ? Do men naturally like to practise the Christian religion ? Why? What other interpretation might have been given of the miracle ? Do you think it was given by these Jews ? Had the Jews in Palestine ever so explained miracles ? What were the Lycaonians proverbial for ? Did they actually stone Paul to death f Why didn’t they stone Barnabas ? What change as sudden as this in the minds of two dif- ferent peoples at two different times ? When Paul ‘ rose up,’ was there a miracle ? Who were these 4 disciples ’ ? Lystrians or others ? What fellow-laborer afterwards joined Paul at Lystra ? What reason have we to believe that he was among these 4 disciples ’ ? Do you think the evidence sufficient ? What do you know of Derbe ? What did Paul there ? What was the result ? ( 26 ) Jmxrtctnffy Stmbajr* THE JOURNEY HOME. LESSON. Acts xiy. 21-27. D ERBE is the end of Paul’s first missionary journey. He was now not very far from his own home at Tarsus. Derbe could not have been further from the celebrated pass through the mountains 1 down to Tar- sus, than from Iconium. He was at the one foot of that mountain-range, at the other foot of which lay his na- tive province. The journey of a day or two would have probably taken him into Cilicia. “ But his thoughts did not centre in his earthly home.” He thought of his converts in the different places through which he had come : how exposed they were to persecution and to doubts of the truth, and to trouble from the argu- ments of the Jews ; how much they needed strengthen- ing in the faith, the comfort of his presence, and his words ; and especially how they needed to be formed into organized and fixed churches for their mutual strength and protection. And so, after staying in Derbe long enough perhaps to recover Paul’s strength, and for the persecuting spirit in Lystra to subside, Paul and Barnabas turned their steps back upon the road which they came. At Lystra, Timothy may have been one who helped make up the church ; for there, as well as 1 The famous ‘ Cilician Gates,’ a narrow mountain-pass, through which many an ancient army marched on the route from west to east, and from east to west* See the map of Cilicia, First Sunday. THE JO URNEY HOME . 91 in Antioch and Iconium, it would seem that a church was formed. Undaunted by danger, by their own bold example they encouraged the disciples, even when they told them that they could only be disciples of Jesus by passing through great suffering and affliction.* What undoubting confidence must these good men have had in their religion, when they “ ventured to address to their earliest converts such words of encouragement as these : 4 We can only enter the kingdom of God by passing through much tribulation.’ ” In ordaining c elders in every church,’ they followed the example of the churches in Judea, which had their elders distinct from the Jewish elders . 2 Jewish elders had existed since the time of Moses . 3 This is the second time when the elders of the Christian Church are spoken of, the first being when the elders of Jerusalem are mentioned. They are frequently mentioned afterwards .. 4 Paul him- self writes to Titus to ordain elders . 6 The Apostles must have remained in each place a day or more, and very likely several days ; for there must have been in each place a time appointed for fasting, and time for its observance. On their journey home, probably they did not preach publicly in the towns, for that would only have kindled at once the fury of perse- cutors, and put the brethren in greater peril. The brethren themselves would now preach in their own cities ; and besides, it would be natural for Paul to think, even as soon as this, of making a Second journey to these churches, as he afterwards did. The stay of 2 xi. 30. 3 Numbers xi. 16, 17. Deuteronomy xix. 12; xxi. 2-6; xxxi. 9. I. Sam. xxx. 26. I. Chronicles xxi. 16. Ezra v. 5 ; vi. 14. Matt, xv. 2 ; xxviii. 12. Acts iv. 5 ; vi. 12. 92 ( FOURTEENTH SUNDAY.) the Apostles in these cities was therefore quite different from what it was on their way out. Then it was most public, the whole city of Antioch flocking to the syna- gogue, the whole city of Iconium divided into parties in respect to them, the whole city of Lystra hailing them first as gods, and then mobbing them. Now the visit must have been quite private : they gathered around them a few disciples in some private house, and with devout and solemn rites, organized the church of God in the place. How differently, too, would the Apostles approach the various places from what they did before. As they came across the great plain from the south towards Iconium, they would look on the city before them, and think sorrowfully of the wickedness and cruelty which they had seen and felt both there and in Lystra ; and joyfully and thankfully would they think of what they had been permitted to accomplish. As they climbed again the mountains towards Pisidia, they would rejoice that now in Iconium and Lystra, churches were founded in spite of persecution. As they saw again in the dis- tance Antioch, what pure pleasure filled their hearts in anticipation of meeting the converts whom, months be- fore, they left, ‘filled with joy and v ith the Holy Ghost.’ Welcomed again by these dear converts, they soon learned their state and the attitude of the Jews at the synagogue. Giving them instruction in respect to any difficult questions which might have arisen, ‘ confirming their souls,’ 4 exhorting them to continue in the faith,’ 4 ordaining them elders,’ and rejoicing again and again that they had offered the Gospel to the Gentiles in the synagogue, they took their perilous way again down through the mountains, past lake and torrent and river and robber-haunts, to the plain of Pamphylia. 44 Iffour conjecture is correct, that they went up from Perga in the spring, and returned at the close of autumn, and THE JOURNEY HOME . . 93 spent all the hotter months of the year in the elevated districts, they would again pass in a few days through a great change of seasons, and almost from summer to winter. The people of Pamphylia would have returned' from their cold residences, to the warm shelter of the plain by the sea-side ; and Perga would be full of in- habitants.” This may be the reason why 'Paul and Barnabas now stopped to preach in Perga. “ We read neither of conversions nor of persecutions here. The Jews, if any Jews resided here, were less inquisitive and less tyrannical than those at Antioch and Iconium ; and the votaries of 4 Diana before the city ’ at Perga , 6 were less excitable than those who worshipped c Jupi- ter before the city 5 at Lystra. And when the time came for returning to Syria, they did not sail down the Oestrus, but travelled across the plain to Attalia, on the edge of the Pamphylian gulf.” This was the city, at the innermost point of the bay, towards which they sailed on their way from Cyprus to Perga, a city which, from that time to this, has existed and flourished, and retained its name . 7 From this city, centuries after, the two great armies of the Crusaders, having come down to the coast, through parts of the same districts over which Paul and Barnabas travelled, embarked, like them, for Antioch in Syria. “ Behind the town is the plain through which the waters of the Catarrhactes flow, perpetually constructing and destroying and re- constructing their fantastic channels. In front of it, and along the shore, are long lines of^cliffs, over which the river finds its way in waterfalls to the sea, and which conceal the plain from those who look towards the land from the inner waters of the bay, and even en- croach on the prospect of the mountains themselves.” 0 See page 59. 7 On our modern maps, in the Turkish province of Anad ilia, you may still see the name of Adalia. 94 (. FOURTEENTH SUNDAY.) The Apostles stepped into the little ship which was to bear them back to Palestine, and which was to mark the track the Crusaders followed. Passing the high cliffs of Rough Cilicia, the long coast of Cyprus, and the familiar scenery about Tarsus, they passed on to the place 4 whence they had been recommended to the grace of God, for the work which they fulfilled.’ Unlike the Crusaders, whose arrival was anxiously waited for by the 4 Prince of Antioch,’ and by a great gathering of his nobles and chief men, and who were 44 brought into Antioch with much pomp and circumstance, in the midst of a great assemblage of the clergy and people,” the Apostles, unattended, stepped on shore at Seleucia, or on the bank of the Orontes at Antioch, and found their brethren. Quickly the assembly of the church was gathered. Gladly, eagerly they heard the story of the strange and perilous journey. Sorrowfully they grieved over the wickedness of the persecutors ; thank- fully, joyfully they praised God that the great mission, undertaken with trembling and with solemn awe in their hearts, had been fully accomplished, and that 4 Pie had opened the door of faith to the Gentiles.’ The Apostles had been gone probably the greater portion of a year. We have supposed them starting, at the opening of navigation, from Seleucia, remaining in Cyprus two or three weeks, consuming a week more on the way to Pisidia in the spring, remaining two weeks or more in Pisidian Antioch, three or four months in Iconium, two wdbks in Lystra and the region round about, three or four weeks in Derbe, and consuming two months or more on the returning journey in the latter part of autumn. So ended the first missionary journey, the work of so much labor, of so much faith, of so much lofty Christian courage; a journey so successful and of such inestima- ble consequences to us Gentiles. ( FOURTEENTH SUNDAY , .) QUESTIONS. \17HAT success had the Apostles’ preaching in Derbe? ' ’ What other meaning is there for the words, 4 had taught many ’ ? How far was Derbe from Tarsus ? What were the 4 Cilician Gates ’ ? Do you suppose Paul failed to think of Tarsus now ? What else did he think of ? Who may ’have helped make up the church at Lystra ? What strange kind of encouragement did the Apostles give to their new converts ? What especiaf reason was there why Paul should say this at Lystra? What does this show in respect to their religion ? When religion promises happiness here, does it promise freedom from trials ? Does religion itself bring trouble ? What does 4 confirming the souls ’ mean ? What does 4 the faith ’ mean ? Had 4 elders ’ been ordained at any other place ? How long had the office of 4 elders ’ existed ? What was the difference between a Jewish and a Christ- ian elder ? At what places are other ‘elders’ mentioned in the New Testament ? What is meant by 4 ordained ’ ? How long did the Apostles remain in each place ? Do you suppose there was a separate meeting for prayer and fasting ? Did they preach publicly ? Why ? What is meant by 4 commended ’ them ? Who is meant by 4 the Lord ,’ on whom they believed ? In what particulars were their visits different now from their visits on the way out ? What would they think of, as they approached the dif- ferent towns ? (. FOURTEENTH SUNDAY.) Do you think they felt any especial interest in Antioch in Pisidia ? Do you think they preached elsewhere in Pisidia than in Antioch ? Is there anything which may mean that they did ? What reason might there have been for stopping to preach now in Perga ? What difference in the route down from Perga to the sea, from that on the way up ? Where was Attalia ? Who else embarked here for Antioch ? What is meant by 4 recommended to the grace of God ’ ? What is it to 4 fulfil a work ’ ? How does the Apostles’ disembarking at Antioch com- pare with that of the Crusaders ? How were they welcomed ? By whom ? What was the one great thought in the minds of all af- ter the Apostles had told their story ? State the outline of the journey, giving an event in each place. • How long had the Apostles been gone ? Can you distribute the time ? What were the chief Christian characteristics necessary to prosecute successfully such a journey? Why is this journey so important to us ? What is the 4 door of faith.’ How had it been opened to Gentiles ? What one thing only, did all the journeying, all the teaching, all the persecution mean ? ( 28 ) Jiftraiflj Simbatr. A DIFFICULT QUESTION. LESSOK. Acts xiv. 28 ; xv. 1, 2. H OW long Paul and Barnabas remained in Antioch, we cannot determine accurately. It is supposed they were there five or six years. We may be sure, however, that they were not idle. Indeed, a new ques- tion was now arising, which would require no small thought and attention. After a time, there came down from Judea c certain men ’ 1 who introduced a subject into the assembly which at once aroused all the feelings both of Jews and Gentiles. This subject was the occa- sion of a long and troubled controversy ; it was the means of sending Paul again to Jerusalem ; and it in- volved the most momentous consequences to all future ages of the Church and the world. It was debated with the most eager earnastness on each side, by the evil- minded and the true-hearted ; and afterwards, at An- tioch and at Jerusalem, by two parties, both of whom were no doubt sincere and honest. The question to be decided was this : Whether converts from the Gentiles ought to obey the law of Moses . The disturbers at Antioch said at first, that Gentile converts ought to be circumcised , but this really meant the same thing as when they said afterwards, at Jeru- Notice that they are not called * brethren' 96 ( FIFTEENTH SUNDAY.) salem, that they ought to be circumcised and to keep the law of Moses. For to demand that they should be circumcised, was to demand that they should submit to the initiatory rite of Moses’ law in becoming a Jew, and was therefore only a test of submission to all the cere- monies and rites of the whole Mosaic law — that is, to all the rules about eating clean and unclean meats, about washings, sacrifices, etc. The real question, then, was : 2 Whether converts from the Gentiles ought to obey the law of Moses. To understand the real perplexity and difficulty which £his question would excite among the disciples at An- tioch and at Jerusalem, we must think of the broad, distinct line which, in the mind of a Jew, was always drawn between a Jew and a Gentile. If we notice three things, they will help us to understand the difficulties of the question. I. The separation between Jews and Gentiles was first religious. The Jews were scattered everywhere among the Gentiles, “ over every part of the Roman em- pire. In every important city of the east and the west, were some members of that mysterious people, who had a written law, which they read and re-read, week by week and year by year, in the midst of those who sur- rounded them — who were bound everywhere by a secret link of affection to one city in the world, where alone their religious sacrifices could be offered — whose whole life was utterly abhorrent from the temples and images which crowded the neighborhood of the synagogues, and from the gay and impure festivities of the Greek and Roman worship. Hence the Jews in foreign na- tions were surrounded by an idolatry which shocked all their feelings, and a shameless profligacy which was 2 See, also, in the Letter in reply, verse 24. A DIFFICULT QUESTION. 97 even associated with what the Gentiles called religion.” Even the Gentile proselytes who went over to the Jew- ish faith, 44 were looked on with some suspicion by the Jews themselves, and thoroughly hated and despised by the Gentiles.” With intensest hatred and contempt, the Jews hated the idolatry of the Gentiles, their many gods, their unclean and abominable sacrifices , their many temples, instead of one , their horrible and shame- less impurity even in honor of their gods. The religious separation was therefore a very wide one. II. The separation was intellectual. Side by side with the synagogues in strange cities, and 44 with the doctrines of Judaism, the speculations of Greek philoso- phers were taught and discussed in schools so that 44 it might be said that Plato and Aristotle, Zeno and Epicurus, as well as Moses, 4 had in every city those that preached them.’ ” 3 The Jews naturally suspected and hated all the philosophy and science which had formed the mythology and theology of the Gentiles. Indeed, as we have seen, many of her teachers would not allow their pupils to study the Greek language and literature. An intellectual separation was therefore added to a religious one. III. More than this, the separation was social. Then, as now, the Jews mingled freely with Gentiles in all places of 4 buying and selling, conversing and disput- ing,’ but in their families they were entirely separate. It was 4 unlawful,’ in their domestic relations, 4 for a man that w T as a Jew to keep company with one of an- other nation.’ 4 The charge made against Peter by his fellow-Christians, was: 4 Thou wentest in to men uncir- cumcised, and didst eat with them.’ 5 This matter of eating or of not eating with Gentiles, had great influ- 8 xv. 21. 4 x. 28. 6 xi. 3. 98 (. FIFTEENTH SUNDAY.) ence over the Jews’ life. The table and the daily meal, is one place where acquaintance ripens into friendly feeling, and friendly feeling ripens into attachment. u With the man with whom I can neither eat nor drink, let our business intercourse be what it may, I shall sel- dom become as familiar as with him whose gi:est I am, and he mine. If w^e have, besides, an abhorrence of the food which each other eats, this forms a new obstacle to closer intimacy. Nothing better than this could possibly be devised to keep one people distinct from another. It causes the difference between them to be ever present to the mind, touching as it does upon so many points of social and every-day contact.” It keeps people separate better “ than any difference of doctrine or worship.” “ I will buy with you, sell with you, walk with you, talk with you, and so following ; but I will not eat with you, drink with you, nor pray w r ith you,” says Shylock the Jew in the Merchant of Venice . The social separation therefore every day and every hour strengthened the religious and intellectual separa- tion of Jews from Gentiles. This wide separation vras most rigidly maintained, like the separation of caste among the Hindoos. “A Hindoo cannot eat with a Parsee or a Mohammedan ; and among the Hindoos themselves, the meals of a Brahmin are polluted by the presence of a Pariah, though they meet and have free intercourse in the or- dinary transactions of business.” Now, how was it possible for a Jew, educated accord- ing to the law of Moses, even though he believed on Jesus as the Messiah, to receive a Gentile religiously , intellectually , socially , unless he would not only forsake idolatry and the heathen way of thinking of Christian things, but would also consent to eat only the clean A DIFFICULT QUESTION. 99 moats ; in short, unless he would consent to circumci- sion, to all the washings and sacrifices and tithes, which the law of Moses commanded. We must remember that one previous point had been settled, that the Gentiles might receive the Gospel and might he converted . The conversion of Cornelius under Peter’s preaching had settled that. 6 The precise point now to be settled was, ichether Gentiles already con- verted ought to obey all the particidars of Moses' law . Notice now how the recent missionary journey would bring up this question for decision. “ Paul and Barna- bas had no doubt freely joined in social intercourse with the Gentile Christians at Antioch in Pisidia, at Iconium ? Lystra, and Derbe. At Antioch in Syria, too, they had lived with much 6 freedom’ with the Gentile brethren.” The Jewish Christians, especially those who had not been out of Judea and Jerusalem — some of them, at least — thought this all wrong. They could not endftre the thought of receiving directly into the church these multitudes of converts from the Gentiles without their agreement to obey the regular Jewish laws. Some of these Jewish Christians were no doubt most sincere in opposition to receiving the Gentile Christians, without coming under Moses’ law. “ W e can well believe that the minds of many may Lave been perplexed by the words and conduct of our Lord himself ; for he had not been sent ‘ save to the lost sheep of the house of Israel ;’ and he said that ‘ it was not meet to take the children’s bread and give . it to dogs.’ To them this change “ was a rebellion against all that they had been taught to hold inviolably sacred.” The Jews, ‘the holy people,’ would soon be swallowed up, they would think, in this “ universal and indiscriminating religion ” 6 Acts xi. 18. 100 FIFTEENTH SUNDAY.) of Christianity, if this were the way in which it was to be administered. And Saul of Tarsus, the young Pharisee, who, years before, sat c at the feet of Gama- liel,’ was the principal person who was now trying to make this change. Very likely, therefore, it was ‘ cer- tain ’ c of the sect of the Pharisees 57 who went down to Antioch to attend to this matter. See now the precise form the discussion took. These men did not say, that it would be well to be circum- cised ; it would avoid difficulty in the church, it would better satisfy the minds of the Christian brethren at Jerusalem, if they would be circumcised and keep Moses’ law : but very falsely they said : ‘ Except ye be circumcised after the manner of Moses, ye cannot be saved.’ Such a doctrine must have been instantly op- posed by Paul with his intensest energy. The very foundations of Christianity were in danger of being un- dermined. “ He did not yield, c no, not for an hour.’ ” For some time the discussion was continued in An tioch ; perhaps for months, or even for a year. There was anxiety and perplexity among the Syrian Christ- ians. The minds of Gentile converts were troubled and unsettled. The Gospel of Christ was perverted. Great harm was being done. And so it was determined that Paul and Barnabas and others should go up to Jeru- salem, and there, in an assembly of apostles and elders, have this difficult question settled. At Jerusalem were the principal Apostles, James and Peter and John. From Judea, the party who raised the vexed question came, and would exist at Jerusalem in its greatest strength. At Jerusalem, the other question about Peter’s preaching to the Gentiles had been decided. Jerusalem was the place where all religious questions’ XV. 5 . A DIFFICULT QUESTION. 101 had been decided for centuries. Jerusalem was there- fore the place where, once for all, this question ought to be decided ; and Paul and Barnabas were the per- sons who ought to go and represent the side of truth and of right there. (. FIFTEENTH SUNDAY.) QUESTIONS. TTOW long were Paul and Barnabas in Antioch ? Who at length came to Antioch ? What did they teach ? When they required men to be circumcised, what test was it ? What were some of the other observances required ? What then was the difficult question ? % What is the general reason why it was difficult ? What was the first characteristic of this separation ? How did the scattered Jews appear to Homans and Greeks in foreign cities ? What did the Jews see connected with the Gentile re- ligions ? How would a proselyte be thought of both by Jews and Gentiles ? What was the distinction between the Jews and Gen- tiles in respect to the doctrine of God ? What in respect to sacrifices ? What in respect to temples ? What in respect to moral purity ? What was the second characteristic of the separation ? What doctrines were taught in these foreign cities ? What was the Greek and Roman mythology ? What would the Jews think of Greek and Roman phi- losophy ? ... What did some J ewish teachers think of the Greek lan- guage ? What was the third characteristic of the separation ? In what respect did the J ews mingle freely with Gen- tiles ? In what respects did they keep themselves separate ? What was thought unlawful ? Where do you find this rule referred to ? How was it that the rule about eating kept them sepa- rate? ( 29 ) ( FIFTEENTH SUNDAY.) What separation in a modern heathen nation is some- thing like this ? State now the difficulties in receiving a Gentile or a Jew into the church. What previous point had been settled ? When had that been settled ? What did the Apostles say at that time ? What was the precise point now ? How did Paul’s recent journey bring up this question ? Do you think the Jewish Christians sincere in opposing Paul? What had our Saviour said wjiich they might quote on their side ? Of what sect were the men who came to Antioch from Judea ? In respect to the form of their demand, what did not these men say ? What did they say ? What did Paul think of such a doctrine ? Why was the doctrine dangerous ? What shows that the discussion continued some time ? What is the difference between ‘ dissension ’ and ‘ dis- putation ’ ? What would naturally be the result among the Syrian Christ- ians ? Could they honestly be in trouble about it ? How could the question be decided ? What was determined at last ? Why was it proper that it should be decided at Jerusa- lem? ( 30 ) Sbtemifj Simbrnr. THE COUNCIL. • LESSON. Galatians ii. 1-10; Acts xv. 3-22. THIS third journey of the Apostle to Jerusalem after his conversion, is supposed to "be the one which Paul speaks of in the second chapter of his Letter to the Galatians . 1 There seems to he little doubt that these are the men whom Paul there calls c false brethren,’ who were c brought in unawares,’ and c who came to spy out his liberty,’ that is, to see whether he was living freely with Gentiles in Antioch, and c to whom he did not give place, no, not for an hour.’ We are there told that Paul did not go up to Jeru- salem simply by the direction of the Antioch Christians, but also c by revelation,’ by the direction of a vision, like the vision in the Temple years before, or at Troas afterwards . 2 We are told, also, that Titus was one of the c other disciples ’ who went«with him ; for Titus was a Greek, and c uncircumcised :’ he was a specimen of the Gentile converts, that the Apostles and elders and disciples at Jerusalem might see what kind of per- sons they were who were now made the occasion of this controversy. It is evident that through all the c dis- 1 There have been various opinions in respect to which of Paul’s # Jive journeys to Jerusalem is meant by the passage in Galatians, in which he speaks of going up ‘ fourteen years after.’ “ The view we have adopted is that of the best critics and commentators.” 3 Acts xvi. 9. THE COUNCIL. 103 putation ’ at Antioch, most if not all of the Christians held to the side of Paul, for it is said they were 4 brought on theii*way by the Church.’ If the greater part of the Church had condemned Paul’s course, it is not likely that we would have had this notice of their sympathy and attachment. 44 The course of the Apostles w^ along the great Roman road which followed the Phoe- nician coast-line, and traces of which are still seen in the cliffs overhanging the sea, and thence through the middle of Samaria and Judea.” Along the way, they saw believers already converted, some of whom, in Phenice, had been converted under the preaching of 4 those scattered abroad ’ after the persecution of Ste- phen . 3 The number had probably increased since that time. In Samaria, Philip the Evangelist, and Peter and John, had preached years before, and the Gospel had been received with 4 great joy,’ at least in one city . 4 To whatever churches they found on the way, they told over again the^story of their journey among the Gen- tiles, and how 4 a door of faith ’ had been 4 opened tc the Gentiles.’ In all these places, there was great re joicing among the assembled believers. To the church at Jerusalem, too, they at length told the same story. With what strange feelings must Paul have entered Jerusalem now ! Twice before, since his conversion, had he been in the holy city . 5 This third time, he came on a far more important errand, and probably was in the city much longer than at either of the other times/ During the fourteen years since his conversion , 7 there had been many changes. Death had taken away many 3 xi. 19. 4 viii. 8, 14, 25 ; ix. 32. 6 Acts xxii. 17 ; Galatians i. 18 ; and Acts xi. 30. c Galatians i. 18 ; Acts xii. 25. 7 ‘ Fourteen years after' is supposed to mean 4 after 7 his conver- sion. 104 0 SIXTEENTH SUNDAY.) of his early companions, “ but some must have been there who had studied with him 4 at the feet of Gama- liel.’ ” Herod Agrippa, who killed James and would have killed Peter, had met his awful death. The Jews had far less power than then to persecute and tyrannize pver the Church. Some of the Pharisees — perhaps some of Gamaliel’s school — like Paul, had believed that Jesus was the Christ. But though they had believed, they had not, like Paul, altogether relinquished their rigid and intense zeal for the law; and it was with them Paul was now to discuss this most difficult question. Think for a moment how much was involved in the settlement of that question : Whether Gentile converts ought to obey the law of Moses. The question was then to be decided for all countries outside of the land of Judea; for in all countries, Gentile converts would surely be made. It was to be decided for all ages till the end of the world. It was to be decided there in Jerusalem, whether we Gentiles of America, in these distant days, shall be required, when we believe in Jesus the Saviour, to submit to the 4 washings,’ and 4 fasts,’ and ‘sacrifices,’ to observe the Passover and other feasts, and the whole ceremonial of the Mosaic law. When Paul and Barnabas, then, bringing Titus and others with them, told to the assembled church the story of their wonderful success in preaching the Gos- pel among the Gentiles of Cyprus and Asia Minor, the Pharisee-members of the church said at once that these Gentile converts must certainly be circumcised and commanded 4 to keep the law of Moses.’ This was an attack on the whole course of Paul, who had admitted Gentiles to the Church, and who had not left them, so far as we know, any direction in respect to the ceremo- nial law. It was casting a suspicion and a reproach on Barnabas. It was saying, too, that Titus, whom they THE COUNCIL. 105 had brought with them as a Christian brother, with whom they had eaten and kept company, must be cir- cumcised or he could not be saved . The whole subject was now opened. There was earnest conversation about it, in the homes of the disci- ples, wherever the brethren met, and at the meetings of the church, for some days. We know that Paul, be- fore the great public meeting took place, at which the final decision was to be made, consulted privately the Apostles, 8 and told over his journey, his labor, and the result of it all ; and that James, Peter, and John, 4 pillars 5 of the Church, agreed with and sympathized with Paul. 9 At length the great meeting was appointed, that which is now called in Church history, THE FIRST COUNCIL OF THE CHRISTIAN CHURCH. This council may have been in session more than one day. To understand fully the deliberations of this im- portant body, let us divide its proceedings into the dif- ferent parts : First, there was much earnest debate, (verse 7,) and perhaps, among eager-minded Jews and strong Phari- sees, even violent gontroversy. How long this 4 dis- puting ’ lasted, we do not know. The Spirit of Inspi- ration did not dictate that this discussion should be preserved, but only the words which divinely moved Apostles spake. It consumed, however, doubtless, no small part of the whole council. Secondly, Peter, on the part of the Apostles, was the first who gave his opinion, (verses 7 to 11.) It was proper that he should speak first, because he first of all preached the Gospel to the Gentiles. He spoke, 1. (verse 7) of his own preaching to the Gentiles a long Galatians ii. 2. 9 Galatians ii. 9. 106 (SIXTEENTH SUNDAY.) time before, at Caesarea ; of the Gentiles’ belief in tho word of God, and of God’s directing him to go to them : 10 2. (verses 8, 9) of the decisive fact that the Holy Spirit had been sent to these Gentiles as He had been to the Jewish believers, 11 and that was God’s tes- timony that both Gentile and Jew were alike to him : 3. (verse 10) of the yoke of £he Jewish law, which bowed down their neck beneath its pressure — com posed, as it was, of so many sacrifices, fasts, types, carefulness in respect to eating with Gentiles and with defiled persons ; of how no one had ever been able to bear up under all the ceremonies it commanded, so weighty were they ; of how the Pharisees themselves could bear testimony to the carefulness and exactness and the labor of keeping that law ; and of how they ought not to put this yoke on Gentiles, to whom God had, without it, given the Holy Spirit: 4. (verse 11) of the grace of Jesus, the Messiah, and not the law of Moses, as the way of being saved for us who are Jews, as well as for these Gentiles. Peter gave his decision, therefore, in favor of Paul, and against the sect of the Pharisees. Thirdly, Barnabas and Paul next spoke, one follow- ing the other, (verse 12.) Probably Barnabas spoke first. He had been known longer among the brethren of Judea than Paul. “ There was a great silence through all the multitude, and every eye was turned on the mis- sionaries while they gave the narrative of their jour- neys.” They said that God, by miracles and ioo?ide?*s , had shown that the Gentiles were to be the same as the Jews in the Church. At Paphos, a wilful and wicked magic-worker had been struck blind ; at Iconium, dur- ing a long residence, c signs and wonders ’ had been Acts x. 14, 15, 19, 20, 28. 11 x. 44, 45; xi. 15, 17, 18. THE COUNCIL. 107 done. These wonderful works showed that God had been with them, and that it was He who had helped them plant so many churches in the midst of perils, and robbers, and rivers, and mountains, and persecuting Jews, and wicked, cruel, superstitious Gentiles. They said, too, that on their return, they found these Gen- tiles faithful, and rejoicing in God in the midst of their trials. The Holy Spirit had given testimony to Peter’s preaching to the Gentiles at Caesarea, but both the Holy Spirit and miracles had testified to their preach- ing in Cyprus and Asia Minor. This we suppose is the substance of what Barnabas and Paul said, one speak- ing of some things and the other of others. Fourthly, James the Appstle now spoke, (verses 13 to 21.) There were two Apostles of the name of James. 12 James, the brother of John, was killed by Herod. 13 This James is supposed to^ehe who was also called c James the Just.’ “ ISTo ju^^Bnt could have more weight with the Pharisee^^BIB^.” After the long narratives of Barnabas and tl« multitude would look with solemn silence for ^^Bpinion. James spoke, 1. (verses 13, 14) of Peter’ s^fcaching to the Gentiles, and of their conversion l^Rie Spirit ; and then, 2. (verses 15 to 18) proved, by quoting a passage from the Hebrew Scriptures, that the conversion of the Gentiles had alioays been God’s purpose. Peter was right in preach- ing to the Gentiles, said the Apostle James ; for in Amos, the prqphet, it is written that God will build again the J ewish nation, 14 after its downfall, in order 12 Matthew x. 2, 3 ; Acts i. 13. 13 Acts xii. 2. 14 The tabernacle is the tent , or the house of David ; and the royal house is used here as a figure of the nation. It is as if it were said, ‘I will build again the Koyal Throne of the Hebrew Nation.’ The Royal Throne of England is used as a figure for the government or the nation of England. 108 (> SIXTEENTH SUNDAY.) that the rest of mankind and all the Gentiles might seek after God. It is evident, therefore, that from the be- ginning God meant that the Gentiles should be con- verted and brought into the Church, for God knows all his works from the beginning. Wherefore, 3. (verse 19) he judged that Gentiles who turn to God should not be troubled with rites and ceremonies : but yet, 4. (verses 20, 21) they ought to be taught to avoid cer- tain things which might be the occasion of trouble and offence to their Jewish brethren ; four things, especially forbidden by that law read every Sabbath in the syna- gogues, four things they should be instructed to avoid — meat offered to idols, 15 sensual lusts, things strangled, and blood. If the Gentiles and the Jews were now to eat together, they must both agree to give up those things which were offensive to each other. The Gen- tiles ought to give up meat po^gad by idols, and meat from animals strangled, 16 am^^At with blood in it, since the very sight of these«B^^kn the table would at once arouse the horror of rrJe^^B Fifthly, this advice of James scSd right and good, and the council solemnly adopted i^Bverses 22 and 29.) It was neither at one extreme nor^Bthe other. It re- leased the Gentile converts from obeying the whole Mosaic law. They need not be circumcised, nor offer sacrifice, nor observe the feasts, the fasts, the washings, 15 ‘ Pollutions of idols,’ that is, “ the flesh of animals offered to idols, which remained over and was eaten by the worshippers, or was sometimes sold in the markets.” This flesh, according to Moses’ law, was polluted. 16 A strangled animal would of course retain the blood in the flesh, while the Levitical law was that the blood should be poured out when the animal was killed, (Leviticus xvii. 13.) ‘ Strangled animals,’ that is, “those animals which, like fowls, were caught in snares, and whose blood was not let.” 17 Leviticus xvii. 10-14. THE COUNCIL, 109 etc. At the same time, it commanded them to observe certain parts of the law, the violation of which would prevent the hearty agreement of Jews with Gentiles. The church — c the elders and the brethren ’ — agreed upon this wise and just arrangement : the Apostles, in their honored and dignified character, recommended and approved it : the Holy Ghost confirmed it . 18 This most difficult question was therefore answered by a clear and satisfactory decision. verse 28 . {SIXTEENTH SUNDAY.) QUESTIONS. Ty'HAT other account of this journey to Jerusalem have w« * * besides that in the Acts ? By whose direction then did Paul go ? Who was one of the 1 certain other’ ? (xy. 2.) Why ? What does 4 being brought on their way by the church ’ mean ? What are the 4 certain men ’ in Acts called in Galatians ? What does 4 spy out our liberty ’ mean ? When had the Gospel been preached in Phenice and Sa- maria ? By whom ? Do you think these churches had not heard this news before ? How many times before, since his conversion, had Paul been in Jerusalem ? On what occasions ? 4 Fourteen years after ’ what ? What changes had taken place ? What was involved in the question ? Who now started the question again ? What was it saying in respect to Paul and Barnabas and Titus ? Whom did Paul consult privately ? What is this great meeting called in church-history ? How long did it continue ? What was the first part of the council ? Who took part in it ? How much time did it consume ? What was the second part ? Why should he speak first ? What was the first point in his speech ? Where do you find the account of this ? What was the second point ? What is the reason here why Jews and Gentiles are alike ? ( 31 ) {SIXTEENTH SUNDAY.) How does faith purify the heart ? What was the third point in his speech ? Explain the meaning of this verse. What is the fourth point ? What is meant by 1 the grace of the Lord Jesus Christ ’ ? How can we be saved now ? What was Peter’s decision, therefore ? What was the third part of the council ? What addition did they make to Peter's argument ? At what places had miracles been wrought ? What was the fburth part of the council ? How do you distinguish from each other the two Apos- tles of this name ? What was this one also called ? What were the first and second points in his speech ? What prophet does he quote ? What is the meaning of ‘ the tabernacle of David ’ ? What is the meaning then of the sixteenth verse ? How does he prove that God from the beginning intend- ed to convert the Gentiles ? What were the third and fourth points in his speech ? If the Jewish Christians and Gentile Christians were to eat together, what must the Gentiles give up ? What is meant by ‘ pollutions of idols ’ ? Why were strangled animals and ‘blood’ named? How were these four things forbidden every Sabbath ? What was the fifth part of the council ? Who confirmed the decision ? ( 32 ) S tbtrd ecntlj Smttmn . THE LETTER AND THE LETTER-BEARERS. LESSON. Acts xv. 22-35 ; Galatians ii. 9-14. O NE thing only now remained ; to send the decision of the church to the Gentile converts so anxiously waiting for it. That there might be no charge of mis- representation against Paul and Barnabas, or other ob- jection by the c false brethren’ at Antioch, Judas-Bar- sabas and Silas were appointed to go with the Apostles. They were to carry a letter from the church, contain- ing the decision of the council, and were to explain 4 by word ’ what was written within. And so the little company take the road back to An- tioch — a larger company than when they came — Judas, Silas, Paul, Barnabas, Mark , 1 Titus, and 4 others.’ While they are on their way with the letter, let us think of two or three things which had been decided by the council at Jerusalem, from which they were now returning. I. Paul had been publicly recognised by the church, and by the inspired Apostles, as Apostle to the Gen- t ; les. His first missionary journey had been approved by the council. And besides this, James, Peter, and John 2 saw that Paul was called of God to a special 1 Mark, you remember, came back from Pamphylia to Jerusalem. We find him very soon again at Antioch. It is probable that he was in this company with his kinsman, Barnabas. 2 This is the only time Paul and John met, so far as we know. John here disappears from the Scriptures till we see him again in the isle of Patmos. THE LETTER AND LETTER-BEARERS . * 111 work among Gentiles . 3 * They therefore gave him and Barnabas their 6 right hand of fellowship , 5 appointing them to preach the Gospel to the Gentiles, and them- selves to preach to Jews . 3 Paul’s apostleship to the Gentiles had been therefore publicly established. II. The three Apostles at Jerusalem had directed Paul and Barnabas especially ‘ to remember the poor . 54 “ The Jewish Christians in Jerusalem were exposed to peculiar suffering from poverty, and we have seen Paul and Barnabas once before the bearers of a contribution from a foreign city to their relief . 55 That Paul was 4 forward to do 5 this we know from his epistles after- wards , 6 in which we see that he kept in mind the poor ‘brethren 5 of Jerusalem in his journeys. III. Titus, the Greek, who came up with them to Jerusalem, had not been circumcised ; 6 and so a Gentile, without yielding to the law of Moses, had been pub- licly recognised as a believer. The case of Titus would be used as an example with other Jews and Gentiles, as Paul himself mentions the fact when he writes to the Gentile Galatians . 6 The company of travellers were joyfully received at Antioch, especially the two missionaries and the two letter-bearers from Jerusalem. “ The whole body of the church was summoned together to hear the reading of the letter ; and we can well imagine the eagerness with which they crowded to listen to such an import- ant communication . 55 When it was opened they read, 3 Galatians ii. 9. 4 Galatians ii. 10. B A collection at Corinth for the saints at Jerusalem is recom- mended in I. Corinthians xvi. 1-3 ; and the same passage shows that Paul recommended the same thing to the Galatians. The Mace- donians and the Achaians made collections for poor saints at Jerusa- lem. Homans xv. 26. ® Galatians ii. 3. 112 ( SEVENTEENTH SUNDAY.) that in four things only they would be required to obey the Mosaic law. They were not obliged to be circum- cised, nor to offer the many sacrifices at the temple, nor to practise the Jewish purifications, nor to make the Jewish difference between clean and unclean meats, ex- cept in respect to meat offered to idols, strangulated meat, and meat with blood in it. In a word, except these four things, which every one ought willingly to observe, the whole exact and burdensome routine of Moses’ law was not binding on them. What rejoicing this glad news made among them we can best appre- ciate by thinking how it would be in our day. Suppose the demand was made to-day that the Gentile Christ- ians of America must keep the law of Moses, must offer sacrifices at Jerusalem, must eat none but clean meats, must purify ourselves at every defilement according to the slow and exact processes of the Levitical law, and in all other things be governed by the ceremonial law of Moses : suppose that we had sent good men to Je- rusalem, to have the decision made by authorities in the church there under the direction of the Holy Ghost : suppose we should receive on their return such a letter as this which was read in Antioch. We can imagine the pleasure and the pious thanksgiving of the Antioch Christians, on their release from the yoke of the bond- age of the law. How much, too, the words and the sympathy of Judas and of Silas added to their rejoicing. c Being prophets,’ by the especial teaching of the Holy Spirit 7 they exhorted and confirmed the brethren. And after some short stay, the church permitted them to depart. Silas, however, had a new and a greater work to do, although perhaps he did not know it. He was to be- 7 See page 43 THE LETTER AND LETTER-BEARERS. 113 come the fellow-missionary of Paul. Guided by the Divine Spirit, and thinking he could do good in An- tioch, he remained with the two missionaries and with many others who were there, 4 teaching and preaching the word of the Lord.’ There is one other event which occurred at Antioch in connection with this subject of the council and the letter. It is supposed that while Paul and Barnabas were remaining in Antioch, that visit of Peter to An- tioch took place during which Paul found it necessary to reprove Peter . 8 For some reason, which we do not know, Peter came from Jerusalem to Antioch, and while there, at first lived freely, eating freely with the Gentiles. This was in accordance with the decision of the council. But when other Jewish brethren came down from Jerusalem from James, who seem to have retained their old Jewish prejudices against eating with Gentiles, Peter 4 withdre w and separated ’ himself from the Gentiles, living with the Jews only. This was not in violation of the letter of the decree of the council, for that said nothing about compelling the Jewish Christians to eat with the Gentile Christians ; but it was plainly opposed to its spirit , since the decree was meant to promote the social fellowship of Jewish and Gentile Christians. Other Jewish Christians followed the example of Peter, and even Barnabas was led to do the same thing. This inconsistent conduct of Peter, which was likely to make anxiety and perhaps controversy again in the church, Paul resisted with all his might. We find here a little of Peter’s old fickle impulsiveness, but it is his only departure from his unfaltering steadfastness that we find anywhere after his bitter repentance for denial. B Galatians ii. 11. 114 (SEVENTEENTH SUNDAY.) Paul did not spare him the rebuke he thought he de- served. 4 Before all,’ 9 he 4 withstood him to the face,’ 8 and emphatically reminded him that he was in effect going back to the old and false principle, that a man was justified by keeping the law of Moses, and not, as all Christians now believed, by believing in Jesus the Christ. The whole occurrence was no doubt some months, perhaps a year, after the council. 44 This scene, though merely mentioned, is one of the most remarkable in sacred history ; and the mind tries to picture to itself the appearance of the two men. It is therefore at least allowable to mention here that general notion of the forms and features of the two Apostles, which has been handed down in tradition, and was represented by the early artists. St. Paul is set before us as having the strongly marked and promi- nent features of a Jew, yet not without some of the liner lines of Greek thought. His stature was diminu- tive and his body disfigured by some lameness or dis- tortion, which may have provoked the contemptuous expressions of his enemies.” 10 His face is represented as long and oval, his nose eagle-shaped, his eyes spark- ling and gray, under thick, overhanging eyebrows united at the centre, his complexion transparent, his forehead high and bald, his hair brown, and his beard long, flowing, and pointed. 44 St. Peter is represented to us as a man of larger and stronger form,” 4 with a broad fore- head, rather coarse features, an open, undaunted coun- tenance,’ a quick, dark eye, a pale, sallow complexion, 44 and the short hair which is described as entirely gray at the time of his death, curled black and thick round his temples and chin, when the two Apostles stood to- gether at Antioch, twenty years before their martyr- 14th verse. 10 See II. Corinthians x. 1, 10. THE LETTER AND LETTER-BEARERS. 115 dom.” These traditions and pictures may have at least a partial foundation in truth. Though the strongest indignation is expressed in Paul’s rebuke, we have no reason to suppose that any actual quarrel took place between the two Apostles. Peter most likely saw at once his fault, and melted into penitence. “ His mind was easily moved to quick and sudden changes ; his disposition was loving and gener- ous ; and we should expect his sorrow to be at Antioch what it was at the high-priest’s house in Jerusalem.” How delightful it is, too, to turn to the closing words of his own second letter to Christian believers, in which, while he is thinking and writing of the pure and peaceful happiness of the future world, he touch- ingly alludes to c our beloved brother JPaul. m The very fidelity of his brother-Apostle at Antioch, made deeper and broader in the great heart of the noble Peter his love and esteem for Paul to the end of his days. 11 II. Peter iii. 15, 16. 0 SEVENTEENTH SUNDAY.) QUESTIONS. YWHAT one thing remained to be done ? * * What was the object of sending persons with Paul and Barnabas ? How many made up the party who returned to Antioch ? Why do we think that Mark was in the company ? What had the council decided in respect to Paul ? What was decided in respect to his journey ? What did James, Peter and John ? What is meant by 4 right hand of fellowship ’ ? What is meant by 4 the heathen ’ and 4 the circumci- sion ’ ? Did Paul see John at any other time ? What direction did the three Apostles give to Paul ? What shows that Paul did this ? Where does he say that he did ? What had been decided in respect to Titus ? Why was this important ? How would the party be received at Antioch ? To whom was this letter addressed ? Was it directed to all Christians in these places ? What does 4 troubled you with words ’ refer to ? What does 4 subverting your souls ’ mean ? Who claim authority in the expression 4 to whom we gave ’ ? Who had hazarded their lives ? Where ? Who is the highest authority in respect to the necessary things ? Why are these things called 4 necessary ’ ? Who are 4 they,’ in the thirtieth verse ? What does the word 4 multitude ’ show in respect to the size of the Antioch church ? What other office than letter-bearers did Judas and Silas hold? What was a prophet ? What is meant by 4 confirmed them ’ ? ( 33 ) {SEVENTEENTH SUNDAY.) What providential purpose was there in Silas’s remain- ing ? How much of Silas’s life did this stay at Antioch change ? Why is it especially important to seek divine guidance when we make changes in our homes or our busi- ness ? What other event is supposed to have taken place at this time at Antioch ? How did Peter live at the first ? What did he afterwards ? after what ? ‘ Withdrew and separated himself’ from whom ? What is meant by 4 fearing the circumcision ’ ? Did Peter violate the decree of the council ? Who followed his example ? Can a man confine his wrong acts to himself ? What trait of Peter’s character is shown here ? What did Paul say and do ? How long a time after the council might this have been ? Was there any open quarrel between the two Apostles? What might be expected naturally from Peter ? How did Peter afterwards speak of Paul ? Where does he say this ? What had he just been writing about ? What was the effect therefore of Paul’s reproof? What will be the effect of every just and kind reproof in the heart of a good man ? ( 34 ) See pages 47 and 131. THE JOURNEY TO GREECE. 161 fore, he would have been in Athens from the moment of his landing at the Piraeus. At that time the two cities were united by a double line of walls, made fam- ous by the name of c the Long Walls .’ ” Between these walls a populous street five miles in length then stretched across the plain. Since that time wars had often swept over the land. The Romans now ruled here as everywhere ; and “ on each side of the road, as Paul went up to Athens, were broken fragments of the masonry which had once been the pride of Athens.” Passing along this ruined street — this street of ruins — Paul came to the gates of Athens ; and through them entered at once a city well described in those three short words of inspiration, ‘full of idols .’ 6 Here, close by the gates, is “an image of Neptune on horse- back, hurling his trident.” Here is a temple to Ceres, the goddess of agriculture, “ on the walls of which an inscription tells us the statues within were the work of the celebrated Praxiteles.” Paul goes through the gate. “ Sculptured forms of Miner va, Jupiter, and Apollo, of Mercury and the muses, stand near a sanctuary of Bac- chus. Temples, statues, altars abound on every side.” In every street are seen the works of art, designed to serve the purpose of idolatry. There were statues to all the mythological divinities. There were images of every god on Olympus. There were chiselled forms of fabled heroes, such as Hercules and Theseus. “ Every public place and building too was a heathen sanctuary. The Record House was a temple of the iflother of the gods The Council House had statues of Apollo and Jupiter, with an altar of Yesta. The theatre was con- secrated to Bacchus. And as if the idolatrous imagina- tion of the Athenians could not be satisfied, altars were 6 See the margin of the sixteenth verse. 162 {TWENTY-FOURTH SUNDAY.) erected to Fame, to Modesty, to Energy, to Persuasion, and to Pity.” “ One traveller tells us, c There were more gods in Athens than in all the rest of the country and the Roman satirist hardly exaggerates when he says it is easier to find a god there than a man.” Here, in. the midst of all this magnificent workman- ship and beauty, Paul reflected. “ His path had been among the forms of great men and deified heroes, among the temples, the statues, the altars of the gods of Greece. In every form of beauty and grandeur^ wrought out by the sculptor and the architect, he had seen the vain fancies of the Greek mythology.” And men were wor- shipping these dumb, dead, beautiful things which they themselves had made, and knew nothing of the one true God or of the true Messiah. In all that great, eager, thinking city, only one man’s great heart c was stirred in him ’ for the sin and folly of this worship, when he saw Athens, the pride and beauty of that land, ‘full of idols? The friends who came with Paul now returned. They bore with them Paul’s command to Silas and Timothy to hasten to him. There was much work to be done ; and there was need of help. (: TWENTY-FOURTH SUNDAY,) QUESTIONS. YWHY did the Bereans send Paul away ? ’ ' Who remained ? For what reason ? Who ‘conducted’ Paul? Why did Paul go to Athens f Did he go by sea or land ? What has 1 as it were ’ been thought to show ? Was there any deception ? Where may we suppose he took ship ? Near what mountain ? What celebrated Yale did he pass ? What other mountain on the other side ? What celebrated battle-fields on the main-land ? Who fought there ? What was the most southern point of land ? What would he see as he sailed up the Saronic gulf ? What was the Piraeus ? What was Cenchraea ? What other places similar to the Piraeus and Cenchraea ? How would it have been different, if Paul had come to the Piraeus four hundred years before ? What were the ‘Long Walls’ ? What were at the gates of the city ? What inside the gates ? What were some of the particular objects in the streets ? How were the public buildings idolatrous ? To what virtues and abstractions were altars erected ? What did one traveller say about the gods of Athens ? What Roman sarcasm is given ? What does ‘ wholly given to idolatry ’ mean ? What characteristics of the Athenians would a worldly- minded man have noticed ? What has the city of Athens always been admired for ?, What things were the pride of the people ? What one principal thing did Paul notice ? ( 47 ) (: TWENTY-FOURTH SUNDAY.) Why was it not as right for Athenians to worship Jupiter as for the Jews to worship Jehovah ? Were they both different conceptions of the same being? Is it right to worship God through images? Why? Do you suppose the heathen worship the image simply, without the idea of a God in it ? Why may we not use a picture or an image to help our conception of God ? Is there any Mediator in heathen religion ? Can men be saved without a Mediator ? Is anything more meant by ‘ his spirit was stirred ’ than that Paul pitied the Athenians ? When men commit sin, what ought we to think of be- sides their wretchedness ? When 4 they departed,’ where did they go ? What message did they bear ? Why 1 with all speed ’ ? If the Spirit of God is all-powerful to assist, why can not one man do the whole work as well as more ? Have wc any account of Silas and Timotheus coming to Paul? ( 48 ) Cfomfg-ffllj Stmbag* THE GRECIAN CAPITAL. LESSON. Acts xvii. 16-21. P AUL was alone in Athens. Doubtless he went, as usual, at once to the synagogue, but we have no account of what was said or done there. While he waited for Silas and Timothy, he had time to see the beautiful city and its idolatry. Three places would at- tract his attention, as they did the attention of every traveller : the Market-place, (the Forum ,) Mars’ Hill, (Areopagus') and the Citadel, (the Acropolis .) The Forum , or market-place, was the meeting-place of the people. It was a little valley formed by three hills on three sides. On the east of it was the citadel, “ towering high above the city of which it is the glory and the crown.” On the north is the craggy Mars’ Hill. On the west side was “ a sloping hill partially levelled, (the Pynx ,) the famous meeting-place for politi- cal assemblies.” From the Pynx and the Forum, in ancient times, the orators and the statesmen spoke to the people. Here poets recited their verses to an au- dience skilled in all the points of nice criticism : here the artists exhibited their statues and paintings : here goods of all descriptions were bought and sold : here 1 A compound Greek word, from pagus,* and Arco, of Jfars, the god of war. 164 (: TWENTY-FIFTH SUNDAY.) the public assembly of 4 the people ’ 2 met to discuss and to make the laws of the city, to sit as council and to decide as judge in many of the legal questions. In Paul’s time, 44 when Athens could be proud only of her recollections of the past,” the Forum was still the cen- tre 44 of philosophy, of idleness, of conversation, and of business.” This 4 market ’ was far more than the open market-spaces, to be seen in many modern cities. It is 44 rather to be compared to the beautiful squares of such Italian cities as Verona and Florence, where historical buildings have closed in the space with narrow limits, and sculpture has peopled it with impressive images.” 44 Among the buildings of greatest interest in the Forum, were the porticoes or porches, which were decorated with paintings and statuary.” Two of these were, the Portico of the King, on the roof of which were statues of Theseus, the ancient hero, and of the God of Day ; and the Portico of Jupiter, in front of which was Jupi- ter’s image, and within which were paintings illustrat- ing the rise of the Athenian government. Among the trees were statues of great men, such as Solon the Law- giver, Cimon the Admiral, and Demosthenes the Orator. Here were statues ^o Mercury, the messenger and the * orator of the gods ; to Apollo, who had delivered the city from the plague ; 44 and in the centre of all, the altar of the Twelve Gods.” 44 If from this point we look up to Mars’ Hill, we see the temple of Mars, and we know that the sanctuary of the Furies is just hid- den by the projecting ridge of rock. If we look to the Citadel, we see in the distance, on the ledges of rock, a series of little temples to Bacchus and Aesculapius, to Venus, to Earth, and to Ceres. Areopagus , or Mars’ Hill, had also its decorations ; but it was mainly famous for being the place where the 2 See page 152, note 3. THE GRECIAN CAPITAL. 165 highest and most awful court of the nation held its sol- emn sessions . 3 The Acropolis , 4 or citadel was the top of the tower- ing hill which we saw from the sea. It was in the cen- CITY OF A T n E N A. Areopagus. B. Pynx. C. Museum. D. Temple of Jupiter. E. Temple of Theseus. F. Lyceum. G-. Temple of Fortune. tre of Athens, as it was also the very centre of the pride and patriotism of the Athenian people. It was a steep mass of rock, and could be ascended only from one side. While therefore it was the security of the city, it was made also the polished ornament for the display of Grecian art. An orator said : cc it 8 A fuller description of Mars’ Hill will be given in the next chap- ter. 4 See page 160, note 4. 166 ( TWENTY-FIFTH SUNDAY.) was the middle space of the five circles of a shield, of which the four outer circles were Athens, Attica, Greece, and the world.” The top of this hill was “ a museum of art, of history and of religion, of architecture and of sculpture, dedicated to the glory of the nation and to the worship of the gods.” If Paul went up the flight of rocky steps which led hither, and entered the mag- nificent gateway, we can imagine what he saw. At the splendid entrance was a statue of Mercury, guarding the gate : then statues of Yenus and the Graces : then a bronze statue of Minerva, as the goddess of Health : then the image of Diana. Then there were statues of Pericles, the orator and statesman, “ to whom the glory of the Acropolis was due :” of Agrippa, and of Augus- tus Caesar : of Theseus contending with the Minotaur, and of Hercules strangling the serpents. In the centre was the Parthenon of Minerva, “ the glorious temple which rose in the proudest period of Athenian history, and which, through ages of war and decay,” remains 4 still tolerably perfect.’ Within it was the great ivory and gold statue of Minerva, the work of Phidias, and unrivalled in the world except by his own statue' of Jupiter. In another smaller temple, was another small statue of Minerva, which, like that of Diana at Ephe- sus, was believed to have fallen from heaven . 5 There was still another statue of Minerva, the largest of all in the city. It was made of brass, “ from the shields and brazen spoils of the battle of Marathon, and rose in gi- gantic proportions above all the buildings of the Acrop- olis, and stood with spear and shield as the guardian deity of Athens and Attica.” It was this huge but beautiful statue -which Paul perhaps saw as he sailed up the gulf towards the Piraeus. “ ISTow he had landed 6 Acts xix. 35. THE GRECIAN CAPITAL. 1C? and had seen the wonders of the city. Here perhaps, by this great statue, Paul looked down on the city ‘f ull of idols? ” If Paul looked from the Acropolis away over the city walls into the open country, he saw in one direction the place where Aristotle, and in the opposite direction the place where Plato, both pupils of Socrates, held their famous schools. Aristotle, the teacher of Alex- ander the Great, once taught in another part of the surrounding groves. There were other schools within the city, in Paul’s day. In one of the porches of the Forum the Stoics met : those stern, proud men, who taught “ that men should be free from passion, unmoved by joy or grief, and submit without complaint to the necessity by which all things are governed.” In one of the gardens, the Epicureans met — the easy, free men, who believed that pleasure was the end of life. These Stoics and Epicureans, the representatives of Pride and Pleasure, Paul was soon to meet in the Forum, in his discussions there. How different were the thoughts of Paul from those of many men who have visited Athens, and have seen all these beautiful works of art. “ He burned with zeal for that God whom he saw dishonored all through the city. He was melted to pity for those who, notwith- standing their intellectual greatness, were ‘wholly given to idolatry. 5 He was not blinded to the reality of things by the appearance of art or philosophy. Earthly beauty and human wisdom were of no value, were worse than nothing, if they made falsehood good and made vice a god.” Paul, therefore, could not be silent. He exhorted in the synagogue of the Jews, reasoning, as before, from their Scriptures. He dis- puted with those who gathered in the Forum to dis- cuss every new and strange subject or philosophy. He 168 (: TWENTY-FIFTH SUNDAY.) would have no dull nor weak antagonists. He would be persecuted by no mob. He would be heard with respectful attention, if he had anything to say which the Athenians thought worthy their attention. There, to the mingled gathering, he preached Jesus and the resurrection ; and there, while he taught these simple doctrines, he met the human philosophers, in all the pride of their worldly wisdom — the Stoics and Epicu- reans who came into the Forum. One man said, What does this talking-fellow 6 say ? And another, He seems to be a proclaimer of strange gods. How contrary Paul’s simple doctrines were to all their philosophy. He preached simply that Jesus was the Saviour of men from sin, and that there would be a resurrection from the dead. Neither the Stoics nor Epicureans believed there was any need of being saved, or that there would be any resurrection. The Stoics were pantheists : they believed the world or the uni- verse was itself God, a great living machine that rolled on from eternity to eternity. The Epicureans were atheists : they believed there was no God. Both said that the soul of man would expire with his body, and so that there could be no resurrection. The Stoics taught a proud indifference to all joy, grief, anger, change in life, care, thought for the future. The Epi- cureans taught a love for everything which could give pleasure, without thought of right or wrong ; that men should not of course seek pleasure which brought pain with it, unless the pleasure would be more than the pain ; but that men should do what would give them 6 The Greek word rendered ‘babbler’ meant originally a seed- picker , like a bird who picks up seed, and afterwards one who picked up items or scraps of knowledge. In the light of all their ideas of eloquence, it was therefore a sharp sarcasm when the Athenians said : 4 What does this item-monger, or dealer in small-talk, say ? ’ THE GRECIAN CAPITAL. 169 the greatest amount of pleasure in the whole life. The Stoic was therefore taught to depend on himself for everything. He scorned to receive aid from any per- son or thing ; and so he did not icish , he thought he did not need a Saviour. The preaching of Jesus was foolishness to him. The Epicureans sought gratifica- tion only. The doctrines of Paul forbade many kinds of pleasure as wicked. The preaching of Jesus was foolishness to them. Still there were some in the gathering who wished to know more of this new doctrine ; and they, eager to know the latest kind of religion, as well as the latest news, brought Paul to Areopagus. “ Demosthenes, four hundred years before, had rebuked the Athenians for their idle curiosity, telling them they were always craving after news and excitement, even when destruc- tion itself was hanging over their liberties and in Paul’s time, the Athenians were still as eager as ever 6 to tell or to hear some new thing.’ {TWENTY-FIFTH SUNDAY.) QUESTIONS. TO wliat place in the city would Paul go first ? How would a synagogue be esteemed in Athens ? What three public places would attract Paul’s notice? What was the Market-place ? What three hills on three sides ? What was done in this market-place and at the Pynx ? What 4 people ’ met here ? How would it compare with the open business-squares of modern cities ? What peculiar class of buildings ? What two especially noted ? What statues of great men ? What could be seen on Mars’ Hill from the Forum ? What does Areopagus mean ? What was it mainly famous for ? What does Acropolis mean ? Where was it ? What was it ? To what did an orator liken the Acropolis ? . What was on the top of this hill ? Name some of the gods and some of the men whose statues were there. What was the principal building of the Acropolis ? To whom was it dedicated ? Who was she ? What three statues of her, and what were their charac- teristics ? Ho you suppose Paul failed to visit the Acropolis ? What, outside of the city, could Paul have seen from the Acropolis ? What schools were within the city? What was the difference between a Stoic and an Epicu- rean ? What Was the chief cause of Paul’s earnest zeal ? What is the significance of 4 Therefore disputed he’ ? Who were 4 the devout persons ’ ? Whom would Paul meet in the Forum ? ( 49 ) (TWENTY-FIFTH SUNDAY.) IIow would he be received ? What two opinions were expressed in respect to them ? What does 4 babbler ’ mean ? What did such a question mean in the mouth of an Athenian ? What does 4 setter forth ’ mean ? What did Paul preach in the Forum ? Was this the doctrine of the general resurrection or of the resurrection of J esus ? Why was this doctrine especially connected with the preaching about Jesus ? What did the Stoics and Epicureans believe ? What were the Stoics in respect to their belief in a God ? ' the Epicureans ? What other difference was there in their teachings ? Why was the preaching of Jesus foolishness to the Stoic ? Why to the Epicurean ? Why did they take Paul to Mars’ Hill ? What does 4 new doctrine ’ refer to ? What did Demosthenes rebuke the Athenians for ? Is it wrong to wish to learn 4 the news ’ ? Is it wise to he seeking a new religion ? Were the Athenians right or wrong in seeking to learn the new religion which Paul brought ? Was Paul tight in taking advantage of their curiosity ? ( 50 ) * Cfomig-sktlj Simbiro* MAES’ HILL. LESSON. Acts xvii. 22-34. 44 /THE place to which the Athenians took Paul was the summit of the hill of Areopagus, where the most awful court of Athens had sat from the earliest times, to pass sentence on the greatest criminals, and to decide the most solemn questions of religion. The judges sat in the open air, on seats hewn out in the rook ; and the place was reached by a flight of stone steps directly from the Forum. On this spot, a long series of awful causes connected with crime and religion had been decided.” The first one of all was fabled to have been a trial of Mars, on charge of murdering a son of Neptune. Mars was acquitted, and hence the place was called Mars’ Hill, (Areopagus. 1 ) The temple of Mars was on the brow of the hill. The sanctuary of the Furies, the avenging goddesses, who punished the condemned by taking away peace of mind and giving misery and misfortune, was just below t]ie judges’ seat, in a broken cleft of the rock, and gave great solemnity to the place. “ Even in the decay of Athens, in Paul’s time, the people regarded this spot and this court with superstitious reverence. Here they thought of the dread recollections of centuries. It was the place of silent awe in the midst of the gay and frivolous city. ^ee page 163, note 1. MAES’ IIILZ. m To come from the Forum to Areopagus, was to come into the presence of a higher power. No place in Athens was so suitable for a discourse on the doctrines and mysteries of religion and when the novelty-loving and religious Athenians found Paul’s conversations and address to the people in the Forum were about religion, they brought him hither to hear him. “ They took the Apostle from the tumult of public discussion, to the place most convenient and most appropriate. There was everything in the place to incline those who came to a reverent and thoughtful attention. It is probable that Dionysius and other Areopagites, were on the judicial seats. The dread thoughts associated with the hill of Mars, may have solemnized the minds of some of the people who crowded up the stone steps with the Apostle, to hear his announcement of new divinities.” Think now of the Apostle on the summit of Mars’ Hill. Think of the intense earnestness of Paul, and of the frivolous character of his hearers. Think of the certainty, the truth, the solemn meaning of the Gospel he preached, and of the worthless religion and mytholo- gy which made Athens famous in the earth. Think of all the temples, statues, idols, altars around him, and of what he said about temples and idols. Close to him was the temple of Mars. Just below him was the abode of the Furies. Opposite, on the Acropolis, was the splendid Parthenon of Minerva. Yet here Paul boldly declares that 4 God dwells not in temples made with hands.’ 44 Wherever his eye turned, he saw a multitude of statues in every form and situation. Right in front of him, towering from its pedestal on the rock of the Acropolis, was the immense brazen statue of Minerva, armed with spear, shield, and helmet, as the champion of Athens. Standing almost in its very shade, 172 {TWENTY-SIXTH SUNDAY.) he declared that the Godhead is not to he likened to that work of Phidias, or to any other image in gold , silver or stone , graven hy art or man's device .” Among all the altars, he had noticed one with the singular inscription* ‘ To the Unknown God ,’ as though the superstitious people would not omit from their wor- ship one. possible god whom they might not know. This inscription Paul took for the text of his address on Mars’ Hill. THE ADDRESS ON MARS’ HILL. It is not the object of this address to prove that Jesus is the Messiah , as it was in the address at Antioch of Pisidia ; 2 but to prove to idolaters that there is one God , and that Jesus, of whom he had spoken in the Forum, would be the final Judge of men’s good and evil deeds. I. The Introduction : The Unknown God , (verses 22, 23.) Notice with what courtesy and with what carefulness Paul adapts his introduction to his Athenian audience. He was speaking to men accustomed to oratory and to el- oquence. He was speaking in a place where men had been condemned for religious offences. He does not com- mence, therefore, by saying that it was wrong to make these statues and idols. He might have lost the attention of his audience, and the opportunity for an argument : he might even have put his life in danger, if he had at- tacked at once their national gods. In commencing, therefore, he only speaks of what he, as a traveller and stranger, had seen in their city. Every ear would be delicately attentive : “ Ye men of Athens, I perceive that in all things you are very religious . 3 For, passing 2 See pages 66, 67. 8 Our English translation is generally correct, but does not quite MARS' HILL. 173 through your city, and beholding the objects of your worship, I saw an altar on which was written : To the Unknown God. This God, whom you worship igno- rantly, I wish to make known to you.” II. This unknown god is the one only God, (verses 24 to 26.) The reasons why he only is God, are : 1. (Verse 24.) He created all things. He is Kuler, therefore, of all heaven and all earth. He is therefore infinitely greater than the human temple of any other god, or than the temples of all other gods. 2. (Verse 25.) He does not need worship, as other gods seem to do. He himself gives life, breath, all things, to the very worshippers. 3. (Verse 26.) He created all men. He made them all of one blood. 4 He fixed t^e time of their existence in the world, and the length of their stay on earth. III. All men alike ought to worship this one God, (verses 27, 28.) 1. Because he declares that he created all things, that he created men, that he decides the length and place of every life in order that men should seek him and find him , that is, worship him. 2. Because, as he created us at the first, so he now gives us life jand breath , every day and every hour. Your own poets, too, say the same thing : that ice are the offspring of God : that is, that we obtain life from him . express the idea of the Greek, in the words, ‘ too superstitious.* The Greek words rather mean, ‘ move careful about religious things ’ than other people. How true it was ! t 4 ‘ Of one blood.' The Greeks boastfully claimed an origin for themselves, different from the rest of the world. All beside Greeks were 1 Barbarians.’ Romans i. 14. i 74 {TWENTY-SIXTH S UNHA Y.) IV. God, then, cannot be a statue or an image , (verse 29.) If we are the offspring of God, he is our Father. As we are living flesh and blood and spirit, our Father cannot be a gold or silver image, carved and graven by art, or a marble statue, chiselled by man’s device, like all these images and statues, like the beautiful and co- lossal image of Minerva yonder, formed by the art and device of the sculptor Phidias. V. God overlooks the past , provided you will now repent and prepare for his judgment-day, (verses 30, 31, first part.) VI. Jesus of Nazareth is to be the Judge at that day , (verse 31.) That Jesus of whom I spoke to you in the Forum, is God’s appointed Judge for that day, when every man shall give account t of himself to God. God has given us proof that Jesus is to be his Judge at that day, because he raised Jesus from the dead. Paul was perhaps going to show why the resurrec- tion of Jesus proved that he would be the Judge at the judgment-day, but he was suddenly interrupted. “Some of those who listened broke out into laughter and de- rision. The doctrine of c resurrection 5 was to them ridiculous. Others said, with a polite indifference, that they would hear him again on the subject. We have no knowledge that they sought Paul to hear him again. Curiosity was gratified. For the rest, they simply did not care. Although Paul’s address was adapted to win them, the cultivated and polished Athenians politely, declined to hear him, the common people derided him. In the midst of the derision of some and the indifference of others, Paul was dismissed and the assembly dispersed. MARS' HILL . 175 And yet the result from all his labor was successful ; for a few souls heard and believed : even one of the Areopagites, and also one of the common crowd, a woman, and some others. “It is a serious and instructive fact, fhat the mercan- tile people* received the message of God with greater readiness than the highly cultivated and polished Athe- nians. Two letters to Thessalonica and two to Corinth, cities on either side of Athens, show the flourishing state of those churches. But we have no letter written by Paul to the Athenians ; and we do not read that Paul was ever in Athens again.” * Of Thessalonica and of Corinth. ( TWENTY-SIXTH SUNDAY.) QUESTIONS. 1WHERE did the Athenians take Paul ? ' ’ How was this place reached from the Forum ? What made this place especially sacred ? Why was it called Areopagus ? Why was it a suitable place to which to bring Paul ? Contrast now some of the things around Paul with Paul's? spirit. Show the force of 1 God dwells not in temples,’ etc. Show the force of 4 the Godhead is not like unto gold,’ etc. What was the text of Paul’s address ? How does the object of this address differ from his ob- ject at Antioch in Pisidia? L What verses contain the Introduction ? What is the subject of the Introduction? Did Paul say at once that idolatry was wrong ? Why ? What kind of an audience was he speaking to? How does he gain their eager attention ? What does ‘too superstitious’ mean? What does ‘ devotions ’ mean ? Do you think any particular ‘ unknown god ’ was meant by the inscription ? Was it right for Paul to apply this inscription to the true God? II. What is the second head of the Address ? What is the first reason ? Does God never dwell in earthly temples ? What is the second reason ? If God does not need worship, why should we worship him? If God gives all things to men, why should we ask him for them ? What is the third reason f What did the Greeks boast for themselves ? (: TWENTY-SIXTH SUNDAY.) What does ‘ determined the times before appointed’ mean ? What is meant by 1 bounds of their habitation ’ ? III. What is the third head of the Address ? 1. Why did God create all men and fix their times ? What does ‘feel after him and find him ’ mean ? 2. What does God besides create us ? W hich requires more power, to preserve us or to create us ? What quotation does Paul make in proof ? IV. What is the fourth head ? Give the meaning of the twenty-ninth verse ? What gold and ivory image was there on the Acropolis? What image of brass ? What kind of stone images at Athens ? V. What is the fifth head ?- What is meant by ‘ the times of this ignorance ’ ? What is meant by ‘ winked at’ ? Does God overlook ignorance of his law ? How far is ignorance an excuse for sin ? What does he now require for which we cannot offer ig- norance as an excuse ? What ‘ day ’ has God appointed ? For what ? What does ‘ in righteousness ’ mean ? Will there be any complaint then that our ignorance or our weakness was not considered in the deci- sion ? VI. What is the sixth head ? Whom does 4 that man ’ mean ? Where had Paul spoken of Him before ? How has God given proof that He is to be the Judge ? Why did the Athenians break in upon Paul’s speech at this point ? What two kinds of conduct were shown ? What two kinds of people probably were represented? Was Paul’s address successful? What is an Areopagite ? When is preaching successful ? ( 52 ) Cixrwig-Sffrmtlj Srntbag. “THE CITY OF THE TWO SEAS.” LESSON. Acts xviii. 1-5. T)AUL must have gone to Corinth by one of two routes. He took either the coast-road through Eleu- sis and Megara or the shorter sail of a few hours in one of the many ships plying between the Piraeus and Cenchrea. When he reached Corinth, he was in a place far differ- ent from Athens. Athens was a Greek free city. Corinth was a Roman colony. It was like going from Thessa- lonica to Philippi . 1 Athens was a university town : Corinth was a business town. It was something like going from Oxford to London. Athens had once been greater politically than Corinth ; but in Paul’s time Athens had lost its business character, retaining chiefly its renown for learning, while Corinth was c a new and splendid city , 5 rebuilt by Julius Caesar, after having been once destroyed, and now kept in order by a Ro- man Pro-consul. It was a most important town. It was situated on the isthmus between the two seas. By mounting to the summit of the hill 2 * * at Corinth, ^ve gain 1 See page 153, and 132, 133. 2 The fortified citadel called, like the Acropolis at Athens, (see note 4, page 160,) Acro-Corinthus , summit of Corinth. It was two thou- sand feet high above the sea, its sides steep, and the shadow reached half-way across the isthmus. The space on the summit was large enough for a town. THE CITY OF THE TWO SEAS: 177 a c magnificent and extensive view.’ There is a sea on the north and a sea on the south-east. The Acropolis of Athens can be seen forty-five miles away. The moun- tains of Attica are in the eastern horizon. On the other side “ are the large masses of mountains of north-eastern Greece, with Mount Parnassus towering at Delphi.” The city lies at your feet. On either side at the coast is a harbor : on the eastern sea, Cenchrea, on the west- ern sea, Lecheum. Hence Corinth was called by the poets ‘The City of the Two Seas.’ It had been and still was to some extent the crossing-place of two great routes of travel : the land-travelWo^ the isthmus from the continent to the Peloponessus and the travel across the isthmus from sea to sea. It had been therefore and still was a city of great military importance ; for it controlled both routes. In ancient and in more modern times, nations have fought for the control of this town and its citadel. Here, more than anywhere else, would you see the Greek race in all its life and activity. For hundreds of years before Paul’s time the inhabitants of Corinth had gone out in companies and colonized on many of the coasts of Europe in the west and east. As the col- onies grew, the people of these towns used to come back to Corinth to trade and to see their native city. Ships came from every sea to her two harbors. In this city, too, were manufactures in metals, in dyeing and in porcelain, from which wares were sold to all countries. At certain times in the year the streets were crowded by strangers who came to attend the Isthmian Games. In Paul’s time there was much of the ancient activity and life, although the old city had been destroyed and a new one, years afterwards, founded by the Roman em- peror. We must think of Corinth, then, when Paul landed at Cenchrsea, as a colony of the Roman Empire, 178 ( T WENTY-SE VENTH SUNDAY.} in which Jews and Greeks were more numerous than Romans, and as the capital 3 of the Roman province of Achaia. We can think of three reasons why Paul came from Athens to Corinth : First. The discouragement he met at Athens. Secondly. Corinth “ was a large business city, in immediate communication with Rome and the western Mediterranean, with Thessalonica and Ephesus in the ./Eg can Sea and with Antioch and Alexandria in the east : the Gospel, if established there, would spread everywhere.” Thirdly. Jews were numerous in Corinth. There were “ communities of scattered Jews in various parts of the province,” more or less connected with Corinth. “A religion which was first to be planted in the synagogue, and intended thence to scatter its seeds over all parts of the earth, could nowhere find a more favorable soil than among the Hebrew families at Corinth.” “At this particular time there was a greater number of Jews than usual in the city ; for they had lately been banished from Rome by command of the Emperor Claudius Caesar.” One historian says “ that Claudius drove the Jews from Rome because they were inces- santly raising tumults at the instigation of a certain Chrestus. Much has been written concerning this sen- tence of the historian. Some have thought that there was really a Jew called Chrestus, who excited political disturbances : others that the name is used by mistake for Christus, and that the disturbances arose from the Jewish expectations concerning the Messiah or Christ. The events at least followed the actual appearance .of Christ .” 3 Athens was the ancient capital, before Greece was conquered. But under the Romans Corinth was capital of Greece, and Greece was now the province of Achaia. THE CITY OF TEE TWO SEAS: 179 Aquila and Priscilla were among the Jews banished and among those who came to Corinth. They were natives of Pontus, a province on the Euxine (Black) Sea, directly north of Antioch in Syria. When Peter preached on the day of Pentecost at Jerusalem, there were men from Pontus 4 in the assembly. Possibly Aquila and Priscilla were there ; or they may have heard the Gospel at home in Pontus from those who were in Jerusalem at the feast of Pentecost. For some rea- son they had gone to Home ; and they were now ban- ished from Rome to pursue their trade in Corinth. As they were tent-makers, Paul c abode ’ with them. If they were not already Christians, they soon became so . 6 With them Paul labored at the trade which no doubt his father taught him in his youth. “ Those who visited Aquila at Corinth, in the working hours found Paul quietly occupied with the same work as his fellow-labor- ers. Though he knew the Gospel to be a matter of life „ and death to the soul, he gave himself to an ordinary trade with as much zest as though he had no other oc- cupation. He c labored working with his own hand 5 among the Corinthians, as he afterwards reminded them ,” 6 so that no one could reproach him with in- dolence or any selfish motives in preaching. “ The Sabbath was a day of rest. On that day the Jews laid aside their tent-making and their other trades, and amid the derision of their Gentile neighbors went to the synagogue.” There, as often as the Sabbath re turned, Paul reasoned with both Jews and Greeks. “ His countrymen listened with incredulity or convic- tion, while he i endeavored to persuade’ them to be- lieve in J esus the promised Messiah and the Saviour of the world.” The, result seems to have been that he was 4 Acts ii. 9. 6 Yerse 26. 6 1. Corinthians iv. 12. 180 {TWENTY-SEVENTH SUNDAY.) far more successful among the Greeks than with his countrymen. While he was thus working in the week and preaching on the Sabbath, Timothy and Silas returned. It seems they did not reach Athens before Paul left that place. Perhaps they sailed directly from Thessalonica or Dium 7 to Cenchnea ; or they may have come by land to Attica, and from Athens down the isthmus. What news would they bring from Thessalonica ? Good news it was in- deed, as we know from the first letter of Paul to the Thessalonians : news of steadfast converts, of men of hith, of diligent and careful 4 Christians.’ Their arrival, and the good news they brought, pro- duced 44 an instant increase of zeal and energy” in Paul, especially against the opposers who now began to re- sist his teachings 44 He himself declares that he was in Corinth 4 in weakness and in fe&r and in much trem- bling ,’ 8 but 4 God, who comforteth those that are cast down, comforted him by the coming ’ 9 of his friends. It was not the only time that Paul derived strength, when 4 he saw the brethren and thanked God and took courage .’ 10 And now, with much greater emphasis than before, he preached to his fellow-Israelites and urged them to receive Jesus of Nazareth as their Messiah. T Sec page 158. 8 1. Corinthians ii. 3. 9 II. Corinthians vii. 8. « 10 Acts xxviii. 15. {TWENTY-SEVENTH SUNDAY.) QUESTIONS. YYT HAT two routes from Athens to Corinth ? * * How do w^e suppose Paul went ? What difference between Athens and Corinth ? Why was it like going from Thessalonica to Philippi ? Why was it something like going from Oxford to Lon- don ? Which was the greater city ? How had Athens changed ? What advantage was there in the situation of Corinth ? What was the Acro-Corinthus ? What could be seen from it ? Why was this citadel important ? What two harbors had Corinth ? What two lines of travel passed through Corinth ? Would Paul see more of the real Greek people in Athens or in Corinth ? Why did the people come back to the city ? What manufactures in Corinth ? Why were the streets crowded at certain times of the year ? What was the capital of Greece in Paul’s time ? What was the name of the province then ? What three reasons may be given why Paul came to Corinth ? Why were there more J ews than usual in the city ? Who was ‘ Claudius ’ ? What reason is given why he drove the Jews from Rome ? What is that historian supposed to mean ? What two banished Jews came to Corinth ? What country were they natives of? Where was that province ? Where had men from that province heard the Gospel? Do you suppose they were Christians ? How could they have heard the Gospel ? What was their trade ? (: TWENTY-SEVENTH SUNDAY . ) Was it necessary for Paul to labor? Was it degrading to his Apostolic authority to labor ? Is it honorable to be unwilling to labor ? Is it right ? Where does he remind the Corinthians of his labor among them ? What reason may be given for his labor ? On vhat day of the week did the J ews go to their synagogue ? What especial doctrine would Paul 4 reason ’ about ? In respect to what did he 1 persuade ’ them ? Who came during this time ? Had Paul been in Corinth over more than one Sabbath ? From what place had Paul sent word to Timothy and Silas ? How did they come from Macedonia ? From what place ? What news did they bring ? What is meant by 4 pressed in the Spirit ’ ? Was this the effect of the good news or of the immedi- ate influence of the Spirit ? Why is it a good thing to have news from earnest churches and of revivals, told in other churches ? Is it right to rely on human sympathy for our religious earnestness ? What other time was Paul strengthened by the coming of friends ? Where ? What did Paul’s earnestness lead him to do ? What is meant by 4 testified that Jesus is the Christ * ? What is the test of genuine religious labor ? ( 54 ) Smtbag. THE FIRST EPISTLE. LESSON. Acts xviii. 5 - 7 ; I. Thessalonians i. 1. P AUL’S increase of zeal and energy “ was net the only result of the arrival of Timothy and Silas. Timothy had been sent while Paul was at Athens to revisit and strengthen the church of Thessalonica . 1 And now the news he brought on his return led Paul to write to his beloved Thessalonian converts. Paul wrote this letter partly to show his affection for these converts and to encourage them in the midst of their per seditions, and in part to correct some errors into which they had fallen.” Uo doubt the Jews who excited the idle rab- ble of Thessalonica against Paul and Silas and Jason would continue to molest the Thessalonian church when- ever they had opportunity. And it was perhaps but natural that these believers, who had had so little in- struction, should fall into some mistakes. “ Many of the new converts were uneasy about the state of their relatives or friends who had died since their conver- sion. Others, thinking Christ w^as soon to appear at his second coming, were persuading themselves that they need no longer continue their usual labor. Others were despising the gift of prophesying.” To assist them in these troubles, and to correct their error, Paul writes them a most affectionate letter, in which he most kindly 1 1. Thessalonians iii. 1, 2. 182 (: TWENTY-EIGHTH SUNDAY.) praises and encourages them. This letter is the First Epistle to the Thessalonians. As we suppose this is the first epistle 3 which Paul wrote to a church of believers, and his other epistles are more or less like it, it is well for us to stop and think a moment of the general subject of the epistles before we go on. By settling two or three questions in respect to one, we settle them in respect to all. I. First, then, How do we know the epistles of Paul were written on his journeys ? They must have been written in towns on his journeys; for the churches to which they are addressed were established on his second and third jcfurneys, and he journeyed all his life after- wards, till he was prisoner at Rome. Paul first preached the Gospel in Galatia and Philippi and Thessalonica and Corinth and Ephesus ; and it is not likely that he wrote his letters to Galatians, Philippians, Thessalonians, Co- rinthians, Ephesians, during the very short time between his second and third journeys, when he was in Jerusa- lem, nor during that turbulent time when he was taken prisoner and sent off under a Roman guard to Caesarea. It is more likely that he wrote them in places where he remained a much longer time, such as Corinth. It would be unnatural to suppose that they were all writ- ten from Jerusalem ; for while there are many allusions to Greek and Roman names and places and events, there are few allusions to indicate that the writer was in Judea. The ancient inscriptions added at the end of the Epistles , 3 though uninspired, and though it is thought they are not all correct, yet all show they were written in the towns along his journeys. II. How can we tell where each epistle was written ? We cannot certainly decide. We can only judge of 2 See note 12 page 184. 3 See the end of the various Epistles. TIIE FIRST EPISTLE . 183 the place and the circumstances in which the Apostolic writer is by what the Apostle says of places and per- sons and circumstances. For example, in this first epistle to the Thessalonians, (1.) Paul speaks as if he had but recently come from Thessalonica, and as if the Thessalonian believers had but recently been converted . He writes : ‘And ye became followers of us* having received the word in much affliction ‘ Ye were en- samples to all that believe in Macedonia and Achaia ; for they show what manner of entering in we had unto you, and how ye turned to God from idols :’ 5 c Ye know, brethren, our entrance unto you that it was not in vain, but after that we suffered at Philippi , as ye know :’ 6 c We, brethren, having been taken from you for a short time in person? 1 In these things, Paul cer- tainly writes as if to new converts, and as if he had lately been among them. (2.) Paul says that he has lately been in Athens. 8 (3.) He declares that Timothy had just come from Thessalonica. 9 This letter to the Thessalonians must have been written, then, after Tim- othy reached Paul, and after Paul left Athens ; and as Timothy reached Paul at Corinth, after Paul had left Athens and after Paul had just come, a few weeks be- fore, from Thessalonica, and as ships were often sailing too from Cenchnea to Thessalonica, there can be little doubt that Paul wrote this first letter to the Thessalo- nians from Corinth. 10 In the same manner, we are to decide where each epistle was written. 4 1. Thess. i. 6. 4 5 i. 7. 6 * ii. 1, 2. 7 ii. 17. The Greek participle is past, not present. 8 iii. 1. 9 iii. 6. 10 You will notice the uninspired inscription at the end of the epis- tle, added by another writer, says the epistle was written from Athens. This is generally thought by scholars to be a mistake. They agree that the Thessalonian epistles were written from Corinth. 184 (: TWENTY-EIGHTIl SUNDAY.) III. If these epistles are simply letters written by a Christian traveller to Christian churches, how is it that they are inspired Scripture to us ? Some persons may think the dignity and authority of these sacred epistles are lessened by the thought that they were written in journeying ; but we must remember that the journeys were missionary journeys, and the missionary divinely inspired . Some of the most solemn and most forcible appeals to Christian churches in modern times have been the letters of 'missionaries . If they had been in- spired, they would have been binding on us, like the Scriptures. If what an inspired missionary Apostle spoke to the people of Thessalonica when he was in * their city is the word of God to us , 11 then surely what an inspired missionary Apostle wrote to the believers of that same place, from a city a few hundred miles away, is the word of God to us. It is well for us also to take up one of these epistles, and by dividing it into parts to see how full it is of per- sonal kindness and affection. We will see in this epistle the largeness of Paul’s affectionate nature. THE FIRST EPISTLE TO THE THESSALOiNTANS . 12 I. Paul thanks God for their conversion. Remembering their faith, love, and hope while he was in Thessalonica , 13 and how earnestly they received the Gospel in those solemn meetings , 14 he gives thanks that, in affliction or persecution, they followed his own example, and became examples to all believers in Mace- donia and Achaia . 15 Recalling to their minds his im- . 11 Acta xvii. 2, 3. 12 This First Epistle U the Thessalonians, it is agreed, is the first of all Paul's Epistles. There is difference of opinion in respect to the order of time in which all the Epistles were written ; but in the fu- ture lessons we will follow that which Conybeare and Howson have adopted. 13 I. Thess. i. 3. 14 i. 5. 15 i. 6-9. THE FIRST EPISTLE. 185 prisonment in Philippi, and the boldness necessary to preach afterwards in their city, 16 he calls them to wit- ness the faithfulness of his preaching, 17 his affectionate treatment of them, as a nurse 18 and a father 19 their own children, his daily labor to support himself, 20 and gites thanks to God the more earnestly, because in persecu- tion they did not hesitate to follow him, a persecuted Apostle, as the churches in Judea had followed others. 21 (Chapters i. ii. 1-16.) II. After he left them, he longed greatly to see them. Though he had been absent from them only a little while, he wished more than one® to return, but was hindered. He calls them his c glory and joy.’ (ii. 17-20.) III. As he could not then, come himself, he sent Tim- othy to them. Timothy was sent fo strengthen them in the faith and to comfort them in the persecution which Paul himself had foretold would come upon them. (iii. 1-5.) IV. He is full of joy at the good news Timothy has brought, (iii. 6-13.) V. He advises them in respect to their temptations and in respect to Christian virtues : In respect to impurity and defrauding , 22 brotherly love, quiet, and good order : 23 in respect to those who have died and the Lord’s second coming. He comforts them in respect to the dead by declaring those asleep in Jesus shall live with Jesus. He comforts them in respect to the second coming by saying they 4 are not in darkness,’ and hence not likely to be overtaken by the day of the Lord ’ as by a thief in the night. u Where- fore comfort one another with these words .” 24 He 16 ii. 1, 2. 17 ii. 3-6. 18 ii. 7. 19 ii. 11. 20 ii. 9. 21 ii. 14. 22 iv. 1-7. 23 iv. 9-12. 24 iv. 13, 14-18 ; v. 11, 186 {TWENTY-EIGHTH SUNDAY.) gives them directions in respect to their teachers or pastors , 25 the 4 unruly , 5 the 4 feeble-minded , 5 and the 4 weak ;’ 26 and in respect to the practical virtues of forgiveness, joyfulness, prayer, thankfulness, treatment of the Holy Spirit, and of prophesying . 27 (Chapters iv. v. 1-22.) YI. In concluding, he asks God’s blessings on them, requests their prayers for himself, and commands that this letter be read to all the brethren, (v. 23-28.) ' Such was the first inspired epistle, written by the es- pecial influence of the Holy Spirit, and adapted to the wants of the Thessalonians : from which we, taking into account our changed circumstances, may learn the 4 mind of the Spirit . 5 In Corinth again the Jews resisted Paul ; and again Paul turned to the Gentiles. 44 A proselyte named Justus, concerning whom we know nothing more, opened his door to the reject?d Apostle . 55 He pro- bably 4 entered into 5 Justus’s house to meet his flock there. He was shut out of the synagogue, and he must have some place to teach and preach. 44 He doubtless continued to lodge with Aquila and Pris- cilla . 28 44 He abode there, as afterwards at Rome in 4 his own hired lodging . 5 5529 44 It may readily be supposed that there was no convenient place for teaching in the manufactory of Aquila and Priscilla . 55 Greeks would not be likely to come there and mingle with Jews lately exiled from Rome. 44 Justus, being a proselyte, was exactly in the position to receive under his roof both Greeks and Hebrews . 55 26 v. 12, 13. 26 v. 14. 27 v. 16-22. 28 Luke x. 5-7. 29 Acts xxviii. 30. (: TWENTY-EIGHTH SUJgDAY,) QUESTIONS. WIIAT other result of the arrival of Timothy and Silas was * * there ? Where had Timothy been sent ? What had probably continued to trouble the Thessalo- nian church ? What three mistakes does this especially show they had evidently fallen into ? What is the object of this letter? How do we know Paul’s epistles were^ written on his jour- neys ? Where was Paul between the third journey and his journey as prisoner to Rome ? 1 Might not some of these epistles have been written from Caesarea ? Why may we not think some of them were written from Jerusalem ? Will the same reason apply to Caesarea ? Are the inscriptions at the end of the epistles a part of the epistles ? Are they all thought to be correct ? What do they all show ? Can we certainly decide where each epistle was written ? What is the first reason why we suppose the first epistle to the Thessalonians was written at Corinth ? Which one of these passages shows most clearly that Paul had lately been in Thessalonica ? What is the second reason ? What is the third reason ? Do these facts agree with the account in the Acts ? At what place does the inscription at the end of this epistle say it was written ? What two persons were with Paul when he wrote it ? 2 1 Acts xxi. S3 ; xxiii. 31, 33, 35 ; xxiv. 27. * In I. Thess. i. 1, Silvanus is the same name as Silas. Silas is the short or contracted form. ( 55 ) TWMNTY-EIGHTI1 S USE AY. From the reasons given, does Athens or Corinth seem to you the more probable place ? How is the dignity and authority of all his epistles affected by the fact that they were written on Paul’s journeys? What is this First Epistle full of? I. What is the first subject of the epistle ? How far does it extend ? Turn to the first chapters of the epistle and show how Paul alludes to their Christian virtues at the first. Show how he alludes to his imprisonment at Philippi. Show the allusion to the faithfulness of his preaching and to his kind care for them. Show the allusion to his daily labor, and their own faithfulness in persecution. II. What is the second subject of the epistle ? Show the passage in the epistle. What affectionate titles does he call them by ? III. What is the third subject of the epistle ? At what place was he when he sent word to Timothy to go to them ? What did he send Timothy for ? IY. What is the fourth subject of the epistle ? How far does it extend ? Y. What is the fifth part of the epistle ? How far does it extend ? Point out the passages in respect to brotherly- love, quiet and good order. Show the passages in respect to believers who have died and 4 the second coming.’ What other kind directions can you show ? VI. What is the conclusion of the epistle ? Why is this epistle adapted to us ? Did all the Jews of Corinth obey Paul’s preaching? Where did Paul teach afterwards ? What reason is there for supposing that he still lodged at Aquila’s house ? ( 56 ) ®foenf»-nittt[j Siuioatv. A PERSECUTOR PERSECUTED. LESSON. Acts xviii. 8-17. • fipHE opposition of the Jews at Corinth did not pre- vent the real success of Paul’s preaching. A church was soon formed, and rapidly increased. Many heard, believed, and were baptized. We have the name of the first convert in Achaia. When Paul afterwards wrote from Corinth his letter to Rome, he mentioned Epenetus 1 as the 4 first fruits of Achaia.’ But when, after he left the Corinthians, he wrote a letter back to them, he said 4 the household of Stephanas ’ were the 4 first fruits of Achaia .’ 2 Perhaps Epenetus was a member of Stephanas’ household. Another convert’s name was Gaius , 3 in whose house Paul staid during his next visit at Corinth . 4 Not many philosophers, not many wise men, not many mighty, not many noble , 5 but many of the degraded and the profligate 6 were called into the kingdom of God. Yet one man of eminence received the Gospel as a little child ; Crispus , 3 the ruler of the synagogue, probably a 44 man of learning and of high character.”' 1 Romans xvi. 5. a I. Corinthians xvi. 15. • 3 In I. Corinthians i. 14, Crispus and Gaius are mentioned togeth- er. It seems likely that both were converted at the same time. 4 Romans xvi. 23. 6 1 . Cor. i. 26. 6 1 . Cor.vi. 10 , 11 . 188 {TWENTY-NINTH SUNDAY.) Paul was not to be driven away by opposition. God spoke to him in a vision, directing him to speak boldly and bis success would be great. For the long period of a year and six months, he continued to teach and to preach. The promise of God was abundantly fulfilled. The Corinthian church became large and flourishing. Two important events, we suppose, occurred while Paul labored and preached in Corinth, during the year and a half. One was the writing of a second letter to the Thessalonian Christians. The other was the com- ing of a new Pro-Consul to the capital of the province. PauPhad no doubt heard again from Thessalonica. There seems to have been much excitement among these Christians in respect to the second coming of the Lord. What he had written in his first letter about that subject 7 had been either misunderstood or pervert- ed. Their wrong notions of that great and mysterious event — 4 the day and the hour,’ of which c no man nor angel knows, but the Father only’ — was creating much trouble and needless anxiety. And therefore, to com- fort and to correct them again, Paul writes THE SECOND EPISTLE TO THE THESSALOXIANS . 8 A First , he praises their 4 growing faith ’ and 4 abound- ing charity ,’ 9 their patience and faith in persecution and trouble , 10 and speaks of his prayers for them . 11 Secondly , he tells them not to be 4 shaken in mind nor troubled ’ about the second coming of the Lord ; 13 that there would be a 4 falling away from the faith first;’ that they ought to be steadfast and hold firm what they had been taught by preaching and by letter , 13 and . prays the Saviour and God to comfort their hearts . 14 7 1. Thessalonians iv. 13 to v. 11. See, too, pages 181, 186. 8 See note 10, page 183. 9 II. Thess. i. 3. 10 i. 4. 11 L 11. 19 ii. 3-11. 13 ii. 15. 14 ii. 16, 17. A PERSECUTOR PERSECUTED . 189 Thirdly , he asks their prayers , 15 and commands them to be ‘orderly’ and ‘industrious ,’ 16 to ‘note’ and ‘ad- monish ’ the man who does not obey his letter . 17 Such was the second inspired epistle written by divine direction, adapted to the present wants of the Thessalonians, and containing the doctrines which were to govern and to comfort the children of God for all time. We need not suppose that Paul’s preaching in the city and his writing to the Thessalonians occupied all his time during his long residence in Corinth. It is said he ‘ continued there ’ a year and a half. It need not be meant at all that he did not sometimes go out of the city to preach. “ The expression may only de- note that it was his head-quarters or general place of residence. Communication was easy and frequent by land and water with other parts of the province. Two short days’ journey to the south were the Jews of Ar- gos. About the same distance to the east was the city of Athens, which had been imperfectly evangelized. Within a walk of a few hours, along a road busy with traffic, was the sea-port of Cenchrsea.” We know there was a church established at Cenchraea , 18 and there were at other places many ‘ churches of God ,’ 19 among which Paul praised ‘ the patience and faith ’ of the Thessalo- nian disciples. While Paul was thus busy in his work from month to month, a new Pro-Consul of the province was an- nounced. Ilis arrival from Rome w^as an event of great and grave importance. An exacting, rigorous, cruel man might make the people of the province wretched. A just, candid, and well-disposed man might make them contented and happy. We know little of Gallio, 1 iii. 1, 2. 16 iii. Y-13. 17 iii. 14, 15. 18 Romans xvi. 1. 19 II. Thess. i. 4. 190 {TWENTY-NINTH SUNDAY.) except that he was the brother of the philosopher Sen eca, and that Seneca speaks of him with much affection, saying that he was “ not only an honest man, but also one who won general favor from his amiable temper and popular manners.” This coincides with the descrip r tion given in the Acts. The Jews took advantage of the change of govern- ment to assault Paul, and get a decision against him from their new officer. “ It is quite evident that the act was preconcerted and the occasion chosen. The Jews, making use of the privileges they enjoyed as a separate community, and well aware that their worship was protected by the Roman state, accused Paul of violating their own religious law. They seem to have thought that if this violation of Jewish law could be proved, that Paul must be held responsible to the law of the empire ; or perhaps they hoped that he would be given up to them for punishment.” They hoped, perhaps, too, that Gallio would be glad to please them, or would not notice the difference between their own law and the Roman law. We must see, then, Gallio seated as judge in the pro-consular court, with his military and civil officers around him, with the robes and emblems of Roman authority. “ Before this heathen ruler, the Jews are making their accusation with eager clamor. Their chief speaker is Sosthenes, the successor of Crispus, or, it may be, the ruler of another synagogue. The Greeks stand around to hear the result, and to learn something of the new Governor’s character : they hated the Jews, and were ready rather to take Paul’s side than that of the Jews. The Jews of Corinth were not so crafty in the statement of their accusation as the Jews of Thes- salonica had been : the exact charge was that Paul taught men to worship c contrary to law? What law ? a Persecutor persecuted. i 9 i The Jewish law, or Roman law ? Perhaps the perse- cutors meant to leave that point undecided, hoping Gal- lio would condemn Paul for teaching another God than the Roman gods. Gallio showed by his reply that he knew the duties of his office. He did not permit Paul to make a defence. If the case had been one of wrong or of crime against Roman law, he w^ould have given it investigation, but as it was only one of Jewish law and superstition, they must look to that themselves. They might excommunicate Paul from their church, if they liked. He would be no judge of such questions. The persecutors were completely baffled. But this was not all. ISTow their wicked artifice recoiled on themselves. The Greeks were gratified by Gallio’s de- cision. Excited and glad, and enraged at the Jews, they caught the chief 'persecutor and beat him right before the Pro-Consul. With easy negligence, Gallio left the persecutor to his persecutors. He thought, perhaps, that a bitter and cruel man, like Sosthenes, did not deserve the interference of a Judge, even though law was on his side, when others, bitter and cruel, assaulted him. When it is said, therefore, that 4 Gallio cared for none of these things,’ it is not meant that he was indifferent to religious things, (although that might be true,) but that he would not meddle with what did hot belong to his office and duties. It may be doubted, however, whether he ought not to have prevented the public beating of any man, even a bitter and malignant persecutor. The result was, that the accusers were disgraced ; Gallio was popular among the Greeks ; and Paul w r as respected as an injured man. How wonderfully had the words of the vision been fulfilled ! The enemies who had 4 set on ’ Paul, had hot 4 hurt ’ him. Cljirtktlj Swiirag* THE SECOND RETURN HOME. LESSOR. Acts xviii. 18 - 22 . A T length the time came when Paul thought best to leave Corinth, and to return to Judea. It had been a long time since he and Silas left Antioch in ’Syria. The journey had been long and wearisome, but it had been even more successful than Paul’s first journey with Barnabas. In Corinth, Paul had at last found a place in which he could preach and rest without fear of suc- cessful persecution. If the Greeks of Corinth did not all welcome his preaching, neither would they permit the malignant Jews to persecute publicly a man who they well knew had committed no offence against the laws of the province. TIis work there, as the founder of churches, had now been accomplished. He wished to be at the coming national festival at Jerusalem . 1 It may be that Aquila and Priscilla were about to remove to Ephesus ; and if so, the removal may have had some- thing to do with Paul’s return. His home in Corinth would be broken up, and he could go with them part of the way. After giving farewell to the Corinthian church, the three went dowm to Cenchroea. “ Descending from the table-land on which Corinth was situated, the road 1 1 This feast that cometh/ in the 21st verse, means probably the Feast of Pentecost. THE SECOND RETURN HOME. 193 stretched eight or nine miles across the Isthmus,” to this harbor. Here, at different times, might be seen ships from Egypt and from Syria, from ‘Asiq, ’ and from Macedonia, and smaller craft from Crete and the islands of the iEgean Sea. All the sea-commerce of Corinth from the east came through this harbor. It was there- fore a town of considerable size. Whether Phoebe was a convert, and the church was already formed at this place , 2 we are not yet told. If Paul had not preached here before, he may have remained here a day or more now. But here, where he landed from Antioch, the three step on board the ship which was to carry them to Ephesus. Before the vessel sailed, however, or more likely be- fore they embarked, a religious ceremony was performed which we must stop to notice. Either Paul or Aquila had previously taken a vow. The time of this vow had expired. “ Such vows the Jews, even when in. foreign countries, often took on themselves, in consequence of some mercy received or some deliverance from danger, or some other occurrence which had produced a deep, solemn impression on the mind.” The obligations such persons took were : to abstain from wine and all strong drinks, not to enter any house in which was a dead body, not to attend any funeral nor to allow themselves to be made unclean according to the Mosaic law, and not to cut the hair till the end of a fixed length of time. There is a difference of opinion about the person who took this vow. The words of the Scripture may mean either Paul or Aquila. Some persons think that Paul could not have nlftde such a vow, because it would have been in violation of his own principles — the principles 2 Romans xvi. 1. 194 (l THIRTIETH SUNDAY.) he had so earnestly advocated in respect to the law of Moses, and which were confirmed at the great council of Jerusalem. They say, too, that elsewhere in the Scriptures the marts name is mentioned first in c Aquila and Priscilla , 5 3 and that in this place the man’s name is mentioned last , Aquila’s name being put next to the phrase about the vow. Other persons think that it was not contrary to the decision of the council for Paul to take a vow : that, by that decision, he was freed from obligation to the laAV and customs of Moses, but that he might , if he chose , practise those customs, just as we Gentiles now may observe Moses’ law about clean and unclean meats, if we choose . And they say, too, that Paul wished to show that he had respect for Moses’ cus- toms and laws. If it was Paul a who had been for some time conspic- uous, even among the Jews and Christians at Corinth, for the long hair which showed that he was under a peculiar religious vow,” and who now had his hair shorn in Cenchrsea, at the end of a fixed time, we can see an additional reason why he hastened on past Ephesus . 4 He wished, it may be, to reach Jerusalem before the days for the offering of the sacrifice required after the head was shorn, had ended. It certainly seems most natural to suppose that it was Paul who cut off his hair, to show that he was no longer under a vow. “ The voyage from Corinth to Ephesus was among the islands of the Greek Archipelago and over waters which from the earliest times have been the scenes of stirring life. Legends, traditions, poetry, history, had their home among these beautiful islands of the HCgean Sea. “ Ho voyage across the ASgefin was more fre- 8 See xviii. 2 and 26 ; I. Corinthians xvi. 19. But see, too, II. Timothy iv. 19, and Romans xvi. 3. 4 Verses 20 and 21. TEE SECOND RETURN HOME. 195 quently made than that between Corinth and Ephesus. These two places were the capitals of the two peaceful and flourishing provinces of Achaia and Asia : the two great business towns on the opposite sides of the sea. We may say that the relation of these cities of the eastern and western Greeks to each other, was like that between New-York and Liverpool. Even the time of the voyage between the opposite sides of the sea, (from ten to fifteen days,) was alike. Cicero says that his passage from Corinth to Ephesus, which was a long The spear of Minerva’s image on the Acropolis of Athens was again visible to Paul, if he sailed down the Saronic Gulf in a clear day. Off the cape of Sunium, the ship would leave the track on which he came from Berea. As he wound his way among the thousand islands, he would think of the voyage ‘ in a straight course,’ far, far to the north, from Troas to Neapolis, two or three years before. Passing, morning, noon 106 (: THIRTIETH SUNDAY.) and night, some beautiful island or some cluster of islets, at length the long Icarus and the long Samos (reminding him of the Thracian Samos 5 ) passed slowly by ; and if the wind was fair, the coast off the city of Ephesus is soon before them. “ It seems that the ves- sel was bound for Syria, and staid only a short time in harbor at Ephesus. But even during the short interval of his stay, Paul made a visit to his Jewish fellbw-coun- trymen, and (the Sabbath being probably one of the days during which he remained) lie held a discussion with them in the synagogue about the Messiah. Their curiosity was excited by what they heard ; and perhaps if he had staid longer, the curiosity would soon have been followed by persecution, as at Antioch in Pisidia. But he could not grant their request.” He was anxious to reach Jerusalem in time for the national festival ; and, if he should not go on in the ship, he might have no other opportunity. He saw, however, enough to encourage him to promise the Ephesian Jews that he would return, if it should be God’s will. We shall see how exactly Paul kept his promise. From Ephesus, the ship sailed past Cos and Rhodes, two islands afterwards mentioned in Paul’s voyages 6 . Then Paul was almost in familiar waters. Possibly the cliffs of Lycia could be seen. The previous sail of Paul and Barnabas from Paphos to Perga was in the neigh- boring seas. Far away to the left lay the shores of Pamphylia. Rough Cilicia lay hid behind the watery horizon in the north-east. A little further on their course, and Cyprus rose into sight, and for a day or more lay in the sea, a high, black line of land off on the left. Then came another long sail, and finally the dis- tant outline of Palestine appears, and then the familiar 6 See page 181. c Acts xxi. 1. / THE SECOND RETURN HOME. 197 coast about Csesarea. Here Paul, after a long, tiresome ride on the water, stepped ashore : in this Roman cap- ital of the Roman province of Judea, although he was on his way to the ancient Hebrew capital of the Land of Promise. 44 The journey from Caesarea to Jerusalem is related in a single word.” 7 Nothing is said of what occurred at Jerusalem : nothing of meetings with other Apostles, of controversies about disputed points of doctrine : nothing of Paul’s recitals of 4 all that God had done with them ,’ 8 nor even of the festival, if indeed Paul ar- rived in time. He simply made a short visit of sympa- thy and of courtesy to the church, and then he went down to Antioch. It is likely the journey to Antioch was made by land ; and if it was, he passed over the same coast road which we have supposed he travelled when he went up from Antioch to the council of Jeru- salem with the 4 difficult question.’ With Paul, Antioch, more than Jerusalem, was the point of starting and of return. This visit to Antioch was probably his last ; and he was to make but one more visit to Jerusalem, and that one of persecution, of suffering and of final separation. 7 The two words, ‘ gone up,’ are one word in the Greek. Some persons think that Paul did not go to Jerusalem at all, but he cer- tainly intended to, when he was at Ephesus, (verse 21 ;) and why did he come to Caesarea, if not to go to Jerusalem ? 8 Acts xiv. 27. The reason why nothing is said about Paul’^ visit 0 at Jerusalem, doubtless is, that nothing occurred in respect to his great work among the Gentiles. ( THIRTIETH SUNDAY.) QUESTIONS. TTOW does this second journey compare with the first? What kind of a place had Paul found Corinth ? Why did he now wish to return ? What w~as the 1 feast that cometh ’ ? What else may have led Paul to return ? To what town did the three go first ? What person mentioned afterwards by Paul lived in this place ? Is it probable that Paul preached here at any time ? What took place before they sailed ? When were such vows taken ? What obligations were taken ? Who may 1 having shorn his head ’ refer to ? Was that vow in violation of Paul’s principles ? What reason for supposing that it was Aquila who took the vow ? Which one do you think took the vow ? If it was Paul, what additional reason for hastening to Jerusalem ? Through what waters did the voyage lie ? What made journeys frequent between Corinth and Ephesus ? The connection between the two cities was like what in our own day ? Where would Paul leave tne course of his journey to Greece ? What 4 straight course ’ would he think of ? *What two islands, among others, did he pass ? What did one of them remind him of ? Where was the vessel bound for ? What did Paul in Ephesus ? What did the Jews wish ? Why did not Paul consent ? What was this visit the first beginnings of? What did Paul promise ? (: THIRTIETH SUNDAY , ;) Did Paul observe the Jewish feasts ? Was not this keeping Moses’ law? Did he it from obligation or from choice ? Who remained at Ephesus ? Why could they not teach the Ephesians as well as Paul ? What two islands did Paul sail past ? Where are they men- tioned ? The track of wdiat previous voyage were they near ? cliffs ? shores ? horizon ? What island on the left ? What distinction between Caesarea and J erusalem ? What does ‘gone up ’ mean ? What ‘ church ’ ? Did Paul go to Jerusalem ? Why have we no account of Paul’s visit in Jerusalem ? What is meant by ‘ saluted the church’ ? How was the journey made to Antioch ? When had he been over the road before ? What was Antioch in relation to Paul’s missionary journeys ? What visits were there to the two cities ? ( 60 ) Cfjrrijr-first SimfraiT. THE THIRD JOURNEY.— APOLLOS OF ALEXANDRIA. LESSOXT. Acts xviii. 23-28. T)AUL must have been gone from Antioch, on his -*• second journey, two years or more. To make the journey through Syria and Cilicia , 1 Derbe and Lystra, and other c cities , 52 remaining long enough in each to as- certain the condition of the 4 churches , 53 to go 4 through- out Phrygia and the region of Galatia , 54 travelling all the way on foot to Troas, must have taken from one to two months : from Troas to Philippi, Thessalonica , 5 and Berea, six or eight weeks : from Berea to Athens and Corinth, three or four weeks. He was at Corinth pro- bably more than 4 a year and a half ; 56 and he must have been nearly two months from Corinth to Caesarea by the way of Ephesus, and from Caesarea to Antioch by way of Jerusalem. It seems likely that he was in some of these places much longer than we have supposed in this reckoning ; and therefore that the time of ab- sence from Antioch had been from two to two and a half years. He was now among the 4 Christians 5 of Antioch 4 a good while . 5 He related to them the story of his long and successful journey. He had found the churches in Lycaonia steadfast : he had explored Phrygia and 1 xv. 41. 2 xvi. 4. 3 xvi 5. 4 xvi. 6. 6 xvi. 12, 13 ; xvii. 1, 2, 10. 6 xviii. 1 1 . THE THIRD JOURNEY. 199 Galatia and preached the Gospel there. Flourishing churches had been planted in the far-distant lands of Ma- cedonia and Achaia. No ‘difficult question 5 was now raised, by envious or narrow-minded Pharisees, when Paul told how he had lived with the Gentiles all along his journey. Neither famine nor controversy sent him now on an errand to Jerusalem. With other c pro- phets and teachers , 5 he continued to instruct publicly and privately the believers of the city, until his desire to know the condition of the Phrygian and Galatian converts, and his promise to the Jews of Ephesus, led him to plan his third missionary journey. Barnabas and Mark are no longer spoken of. Even Silas is not mentioned. It is probable that Silas re- mained at Jerusalem, where he had already been 6 a chief man 57 in the church. We shall find afterwards that Timothy was one of his companions. Perhaps he was from the time of leaving Antioch. It is evident that this was a systematic visit of churches and places. He went over c all the country of Galatia and Phrygia in order? He must have visited some of the Syrian and Cilician churches, if he travelled in the track of his former journey to Tarsus and through the Cilician Gates. In Galatia and Phrygia Paul may have visited other places than those he visited before. He seems to have gone through the principal towns of these two provinces without persecution or interruption, making more thorough the incomplete visit of two years before. Two things Paul designed to accomplish : first to encourage and strengthen the converts in their trials and against error, and secondly to make collections for the poor Christians in Judea. When James, Peter and John, at the council of Jerusalem, declared that Paul 7 xv. 22. 200 (: THIRTY-FIRST SUNDAY.) was the Apostle to the Heathen or Gentiles, they di- rected him to remember the poor . 8 It is to these very Galatians that Paul writes when he mentions this direc- tion of the three Apostles, and when he says : 4 I was forward to do the same . 58 We know, too, what the order was which he gave to the churches of Galatia. It was the same which he afterwards gave to the church of Corinth : 9 4 that each one, on the first day of the week, should save a certain portion of his earnings as God had prospered him, and have it ready to send, when an opportunity offered, to Jerusalem . 9 With this twofold object in view, we think of the beginning of this third journey. Nothing is said of Paul’s exact route, till he arrived at Ephesus . 10 He no doubt passed over again the sunny Cilician plain ; looked up again at the frowning cliffs at the Great Mountain Gate ; and again trod the high table-land of Lycaonia. After Derbe, Lystra, Iconium, and Antioch in Pisidia, we cannot fix on any cities which he visited. We only know that in the Scripture account Galatia is mentioned first, while in the account of the former journey Phry- gia is first mentioned . 11 44 We are at liberty to suppose, therefore, that he travelled first from Lycaonia through Cappadocia into Galatia, and then by Phrygia to the coast of the HEgean. The great road from Iconium to Ephesus passed along the valley of the river Mean- der and near the cities of Laodicea and Colosse ; and we naturally suppose that the Apostle approached the capital of 4 Asia 5 along this well-travelled line.” While the Apostle is making this long journey from Phrygia 8 Galatians ii. 9, 10. 0 I. Corinthians xvi. 1, 2. 10 See frontispiece map for the supposed route. 11 Compare xviii. 23 with xvi. 6. THE THIRD JOURNEY. 201 to Ephesus, the route of which and the incident's of which we know nothing about, our attention is directed to another great and good man, who arrived at the cap- ital of Asia before him. Aquila and Priscilla had remained at Ephesus some time after Paul sailed for Caesarea, when there came a man who was destined to do the church great service. This man was a Jew and an orator. He was skilled in the Scriptures, having been taught no doubt, as Paul himself had been, by earnest and faithful parents. Be- sides being thoroughly acquainted with the Jewish Scriptures, he possessed, doubtless, like Paul, the know- ledge of the best schools of his age. He was born in Alexandria in Egypt, “ the emporium of Greek com- merce, where literature, philosophy, and criticism ex- cited the utmost intellectual activity,” and where were famous schools for the training of orators. In this city, which had been “ the most wealthy and splendid city of the known world,” and which in Paul’s time “ exer- cised, next after Athens, the strongest intellectual influ- ence over the age,” Apollos was trained up. In this city, where Jewish learning mingled with Gentile cultiva- tion, and which is now as famous for its translation of the Hebrew Scriptures into Greek and for its Jewish theology as for its Museum and Library , 13 he had had better opportunities to become an orator than even Paul at Tarsus ; for the Jews abounded in Alexandria and possessed learned schools of their own. “ With the eloquence of a Greek orator, the subject of his study and teaching was the Scriptures of his forefathers. His reputation in the synagogue was that of a man 1 mighty in the Scriptures.’ ” Whether he came to 12 The Museum was “ an establishment in which men devoted to literary pursuits were maintained at the public cost.” The Library contained at one time 400,000 volumes. 202 (: THIRTY-FIRST SUNDAY.) Ephesus directly from Alexandria or from other cities whither his earnest spirit led him to advocate his reli- gion, is an undecided question. But Apollos was yet only a disciple of John the Bap- tist. Apollos may himself have listened to the bold teaching of that honest reformer, ‘ clothed with camels’ hair and a leathern girdle.’ The sturdy doctrines of the great forerunner had seized fast hold of his earnest mind. Filled with zeal to spread John’s doctrines of repentance, reformation, and the new coming of the Messiah, he taught that c iccty of the Lord 513 which his accepted Master taught. “We may conceive of him as travelling, like a second John the Baptist, outside ot Judea, expounding the prophecies of the Old Testa- ment, announcing that the time of the Messiah had come, and calling unholy Jews to repentance in the very spirit of Elias.” “ Thus burning with zeal and confident of the truth of what he had learned, he spoke out boldly in the syn- agogue of Ephesus, where an intense interest must have been excited about this time concerning the Messiah. Paul had recently been there and departed with the promise of return. Aquila and Priscilla, though taking no forward part as public teachers, would keep what Paul had said before the minds of the Israelites. And now an Alexandrian Jew had introduced himself in the synagogue, bearing testimony to the same Messiah with singular eloquence and with great power in the in- terpretation of Scripture. Thus an unconscious pre- paration was made for the arrival of Paul, who was al- ready approaching Ephesus through the up-lands of Asia Minor.” “ The teaching of Apollos, though eloquent, learned, 13 Mattliew iii 1-3 ; Luke iii. 4 ; John i 23 • Isaiah x\. 3 THE THIRD JOURNEY. 203 find zealous, had a very grave defect in it. But God had provided among his listeners” those who could teach even this learned and earnest orator his deficiency. Two humble tent-makers knew the Messiah had come. The prophecies which Apollos expounded so convinc- ingly in favor of the near approach of the Messiah, Aquila and Priscilla showed to mean Jesus of Nazareth. The faithful arguments of Aquila and Priscilla con- vinced the great-hearted and humble-minded Apollos that Jesus was the One who was to follow Johq the forerunner. Apollos soon embarked for Corinth. News from Corinth may have led him to think he could assist the church there. The Ephesian Christians gave him letters of introduction and commendation to their Corinthian brethren. To the Corinthian Christians he proved a most valuable help ; for even the Jews, it would seem, who had rejected Paul, were c mightily convinced’ by the eloquent arguments of Apollos that the Jesus cruci- fied at Jerusalem was the Messiah. “And yet evil grew up side by side with good. For while Apollos was honestly cooperating with Paul, he was unwillingly held up as a rival of the Apostle himself. In this city of ciitics and orators, the learning and -eloquent speak- ing of Apollos were contrasted with the unlearned sim- plicity with which Paul had purposely preached the Gospel to his Corinthian audience.” Some held to the new teacher, and some to the old. And this was no doubt the origin of those divisions of Paul and of Apollos which afterwards gave so much anxiety to the Apostle . 14 “We cannot imagine that Apollos himself wished or tolerated such unchristian divisions.” 14 I. Corinthians i. 12. (: THIRTY-FIRST SUNDAY.) QUESTIONS. [OW long had Paul been gone on the second journey ? Can you distribute the time ? How long did he remain in Antioch ? What did he there ? What two things led him to plan a third journey v ? Where were Barnabas and Mark ? Where was Silas ? N ho was his companion ? What kind of a visit was this ? What two things did Paul design to accomplish ? What especial direction of the Apostles did he wish to carry out ? What Apostles ? To whom does he mention this direction ? What order did Paul give in respect to this ? to whom ? What is the first city named on this journey ? Hid Paul go through Syria and Cilicia to reach Galatia ? What cities can you say he visited ? How are Galatia and Phrygia named differently in the previous journey ? What may you suppose, then, in respect to the route ? Whom had Paul left at Ephesus ? Who came to Ephesus during Paul’s absence ? What was he ? From what place ? How did this city compare with Athens and Tarsus ? What had it to do with orators ? What four things was it famous for ? What was the subject of this orator’s eloquence ? Whose disciple was Apollos ?' How did he become his disciple ? What is meant by 1 way of the Lord ’ ? What had John the Baptist preached ? What is meant by 1 present in the Spirit ’ ? Hid Apollos teach the immediate coming of the Mes- siah ? What else did he teach ? ( 61 ) ( THIRTY-FIRST SUNDAY.) What does ‘knowing only the baptism of John’ mean? Where did Apollos speak ? What combined to increase the interest concerning the Messiah ? What effect wmuld ihis have on Paul’s coming ? Who instructed Apollos ? What was the one particular point in their instructions ? Should believers in humble station despair of convincing the most learned or eloquent ? What previous preparation had Aquila and Priscilla for approaching Apollos ? Is it right at all times to inform a man in error that he is wrong ? How should it be done ? Where did Apollos go ? Why ? What did the Ephesian Christians for him ? Yfhom did Apollos help in Achaia ? What does ‘ believed through grace ’ mean ? *■ Why did Apollos accomplish what Paul did not ? How did the subject of Apollos’ preaching at Corinth compare with Paul’s at Antioch in Pisidia? Sow did he show that Jesus was the Messiah ? What evil mingled with the good ? What led to this ? How do you know there were these divisions ? Is it not right to prefer one preacher to another ? Why were these divisions wrong ? ( 62 ) iSunbim. MIRACLES AND MAGIC-WORKERS. LESSON. Acts xix. 1 - 20. u Tj^PHESUS was the greatest city of Asia Minor as AJ well as the metropolis of the province of Asia ; and as it was constantly visited by ships from all parts of the Mediterranean, and united by great roads with the mar- kets of the interior, it was the common meeting-place of various characters and classes of men.” Among these various classes who had gathered in this stirring city were a few disciples of John the Baptist. There were ‘ about twelve men’ who had learned John’s doc- trines in different places or had been converts to Apob los’ preaching in Ephesus. If they had heard of Jesus as the Messiah, they did not fully understand the doc- trine. Apollos must have been gone some time before Paul arrived ; and it may be these disciples came to Ephesus after Apollos had departed. If they had re- ceived instruction from Aquila and Priscilla, that in- struction was not sufficient. “ They had only received John’s baptism, and were ignorant of the great out- pouring of the Holy Ghost.” Paul had now come down from the upper country 1 and on one of the great roads from the east entered Ephesus. He found out the Jews to whom he had given his pro- 1 1 Upper coasts.’ Coasts does not mean, of eourse, coasts of the sea, but the upper parts or provinces. MIRACLES AND MAGIC -WORKERS. 205 mise of return f and he now met this small company of John’s disciples. Paul’s simple, earnest question seemed to perplex them. Though they sincerely wished to do right, they were ignorant of the Holy Spirit’s es- pecial appearance at the day of Pentecost and since that time? Though baptized by John, they had not been baptized with that outpoured Spirit which the Saviour promised. They were therefore reminded that John himself told the people to believe on him who should come after him, that is, on Jesus of Nazai^eth, the Messiah. Convinced of the Messiahship of Jesus, they received the baptism which he commanded his dis- ciples to administer ; and then, on them, as on the gath- ered multitude at Pentecost, the gift of tongues and the gift of prophecy descended. Paul now took up his residence in the city. Aquila and Priscilla were still there without doubt, as they are mentioned both before and after this time . 2 3 It is very likely that Paul again worked at his trade with these tent-makers ; for he afterwards told the Ephesian Christ- ians that 4 his own hands had ministered to his neces- sities and to those who were with him .’ 4 Sabbath by Sabbath he went to the synagogue to reason with the Jews. , He was present at many other meetings, or whenever opportunity offered, to argue with his coun- trymen, with proselytes or with Gentiles. For three months he was permitted to preach the Messiahship of Jesus of Nazareth. Those who had invited him to re- turn to Ephesus did not persecute him ; and although some of them would not be convinced, and even 4 spake evil’ of the spiritual truth Paul preached, opposing him 2 xviii. 21. 3 xviii. 26 ; I. Corinthians xvi. 19. This Epistle, as will soon be seen, was written soon after this time from Ephesus. 4 xx. 34. 206 (: THIRTY-SECOND SUNDAY.) publicly, yet they do not seem to have attempted to in- jure Paul himself. Paul, however, separated himself and his disciples from the synagogue. As at Corinth, when he was com- pelled to leave the synagogue, so in Ephesus, God pro- vided him a friend and opportunity to continue his work. “ Tyrannus was probably a teach A’ of philoso- phy or rhetoric, converted by the Apostle.” He opened his 4 school 5 to Paul, and most likely assisted Paul in his * daily ’ discussions. The converts were now there- fore formed into a distinct organization ; and thus the Ephesian church to which Paul wrote his Epistle was founded. During the two years while Paul taught and preached in the school of Tyrannus much more good was done than simply within the city. Jews and Greeks through- out the whole province of Asia heard of the Christian doctrine. No doubt other churches in other places were founded If Paul himself did not go out of the MIRACLES AND MAGIC -WORKERS. 207 city, Timothy and Erastus , 5 Epaphras 6 and Archippus , 7 may have gone out to Colosse , 6 Hierapolis , 7 Laodi- cea , 7 and other neighboring towns. We know indeed how faithful Paul was in his Christian Work : that he not only taught publicly in the school of Tyrannus, but went about 4 from house to house :’ 8 that affectionately and 4 with tears ’ 9 he warned them all, ceasing not, 4 night and day ,’ 9 when opportun- ity offered : that he most earnestly enforced that one great lesson of the Christian preacher, 4 repentance and faith ,’ i0 and while, for example’s sake, supporting him- self by labor, he 4 shunned not to declare all the coun- sel of God .’ 11 Such faithful labor God always blesses. The Ephesian church became large and flourishing ; the Gospel became known through all the province ; and special miracles, beside the miraculous gifts of tongues and of prophecy, confirmed the divine doctrine earnestly preached. The city of Ephesus was famous through all the an- cient world for two especial things : the worship of Diana and the practice of magic/ We shall soon see how Paul’s preaching came in conflict with the wor- ship of Diana. At present, we are called to notice how the unusual miracles which Paul wrought came in con- flict with the practice of magic. The practice of magic, indeed, was closely connected with the worship of Diana. It was said that certain 44 mysterious symbols, called 4 Ephesian Letters,’ were engraved on the crown, the girdle, and the feet of the goddess.” When these mystic words were pronounced, they were considered a charm, especially against evil spirits. When they were written, they were carried about as amulets or worn on some part of the body. 44 Curious stories are 6 six. 22. 6 Colossians i. 2, 7. 7 Colossians iv. 12, 13, 15-17. B xx. 17, 18, 20. 9 xx. 31. 10 xx. 21. 11 xx. 27. 208 (: THIRTY-SECOND SUNDAY.) told of their influence. The rich Croesus is said to have repeated them on his funeral-pile ; and an Ephesian wrestler is said to have been always successful against his antagonist from Miletus till he lost the parchment on which they were written. The study o& these sym- bols was an elaborate science ; and books both numer- ous and costly were written by learned professors 55 of the science. Magicians naturally flocked to Ephesus even more than they did to Paphos in Cyprus . 12 “Among those wdio were in the city during Paul’s residence there, were several wandering Jewish magic-workers.” The Jews had from the earliest times a strange fond- ness for these practices ; and sorcery was sternly for- bidden by the law . 13 And now even more than ever, in an evil age of superstition and imposture, worthless men of the chosen nation wandered from city to city, even jfmong the Gentiles, disregarding their God and disgracing alike the law and the religion of their fathers. Seven brothers, who were magicians, soon became no- torious from their conduct towards Paul in Ephesus. Their father’s name was Sceva. He “ is called a chief- priest, either because he had really been high-priest at Jerusalem or because he was chief of one of the twenty- four courses of priests.” There must have been a neg- ligence indeed in the father, like that of Eli of old , 14 to permit his sons, so many of them, to go so far astray from the very worship and ordinances of Moses. The c especial miracles,’ or, as the words mean, the c not ordinary miracles,’ wrought by Paul, consisted in the communication of healing power to the diseased and the demoniac by means of garments, handkerchiefs, • 12 See page 52 in Eighth Sunday. * 13 Deuteronomy xviii. 10, 11 ; Leviticus xx. 27 ; Exodus xxii. 18; I. Samuel xxviii. 3, 9. 14 I. Samuel ii. 12, 17 MIRACLES AMD MAGIC -WORKERS. :oo and aprons. Here was a far greater effect, openly ob- served, than anything ever known to be produced by the charms and amulets of the 4 Ephesian Letters.’ It was publicly known that real cures had been effected by Paul. Persons known to have been possessed of de- mons had been made sound in mind. A strong impres- sion must have been made 44 on the minds of those who practised curious arts in Ephesus.” The wandering Jews thought there must be some peculiar magic charm in the name which Paul used. Especially Sceva’s sons, consid- ering nothing sacred which would add to their arts of de- ception, did not scruple at once to profane the name of Jesus by pronouncing it over a demoniac. The demons were subject neither to them nor indeed to Paul, but only to Jesus. The authority of Jesus, used by Paul the appointed servant of Jesus, they were forced to obey; but they scorned and defied the authority of wicked men, who profanely tried to use even the holy name of Jesus for their own purposes. In maddened frenzy, the demoniac sprang upon the apostate priests, over- powered and wounded them, and in violent rage drove them naked from the house. 44 The fearful result of the profane use of the holy name of the Saviour soon became notorious throughout; Ephesus. Consternation and alarm took possession of the minds of many : the name of the Lord Jesus began to be reverenced and honored. The conscience of 4 many that believed 515 was moved by this testimony against their magic arts ; and they came and made full confession to the Apostle, and publicly acknowledged and forsook their sorcery. 44 The fear and conviction seems to have extended beyond those who made a profession of Christianity. 15 Or the words may mean, ‘ those who had previously believed/ 210 (: THIRTY-SECOND SUNDAY.) A large number of the sorcerers themselves openly re- nounced their practice ; and they brought together the books that contained the mystic symbols and burnt them before all the people. When the volumes were consumed, they proceeded to reckon their price. Such books, from their very nature, would be costly ; and all books of that age were vastly more expensive than the dearest books of our day. Hence we must not be sur- prised that the whole cost thus surrendered and sacri- ficed amounted to as much as nine thousand dollars . 16 This scene must have been long remembered at Ephe- sus. It was a strong proof of honest conviction on the part of the sorcerers and a striking witness of the triumph of Jesus Christ over the powers of darkness.” 10 The ‘ piece of silver ’ was doubtless the drachma , the Greek coin of the time : its value was about eighteen cents. (: THIRTY-SECOND SUNDAY.) QUESTIONS. 1I7TIY was Ephesus the meeting-place of many classes of ' ’ men ? What was one class now in Ephesus ? How many men were there of this class ? Do you suppose they had seen Apollos ? What promise did Paul now fulfil ? What does 1 upper coasts ’ mean ? What was Paul’s question to these disciples ? Can men believe without receiving the Holy Spirit ? What answer did these disciples make? Is the Holy Spirit a person or an influence ? Was it possible that these men could not have heard of Divine influence? In whose name did the Apostle baptize ? What connection has the question about baptism with the former question ? How did John’s baptism differ from this baptism? Did John preach faith as well as penitence ? What two effects followed Paul’s baptism ? What other manifestations were these effects like ? Why may we think Paul worked at his trade ? How many Sabbaths did Paul speak in the synagogue ? What was the result? What friend received Paul ? Wfcat was he ? Did Paul preach more or less often than before ? How long was he teaching in Tyrannus’s school ? Who else heard the gospel besides the Ephesians ? What other persons might have gone out of Ephesus ? Where are their names mentioned ? To what places may they have gone ? What description have we of Paul’s life while residing in Ephesus ? Point out as many particulars of it as you can. What was the one great lesson he taught ? * ( 63 ) (: THIRTY-SECOND SUN DA H) Are repentance and faith to be exercised towards the same person (xx. 21) ? What was the success of Paul’s work in Ephesus ? What confirmed the doctrines he preached ? What two things was Ephesus famous for ? How was magic connected with Diana ? What stories are told of these symbols ? What books were written ? By whom ? What magic-workers were at that time in Ephesus ? What does 4 vagabond ’ mean ? What had been the tendency of the Jews ? for how long ? What seven brothers ? Who was Sceva ? What does '‘special miracles’ mean? What were these mir- acles ? How did these miracles come into connection with the magic-workers ? What did the magicians think the power of Paul con- sisted in ? What is the meaning of 4 adjure ’ ? What did the demoniac answer ? What was the result throughout Ephesus ? Is the 4 many ’ in the eighteenth, the same as that in the nineteenth verse ? What was the cost of the books burned ? How do you account for this large cost ? What did the wholc^occurrence prove ? Cfrirfn-t Ijxrfr Sunbatj. THE TEMPLE OF DIANA. LESSON. Acts xix. 21-34. 1)AUL was never satisfied with one success in his ■*- Master’s cause. When the Gospel was received by multitudes in one place, or when opposers, like Elymas the sorcerer of Paphos, or like the sons of Sceva at Ephesus, were overcome by some triumphant demon- stration of God’s power, Paul, confident and unwearied, pressed on to new journeys and new labors. The suc- cess of his first missionary journey with Barnabas only caused another and longer and more laborious journey to be planned. The greater success of the second jour- ney with Silas, only led him to plan a third and more particular journey over all the same broad region. And now, here at Ephesus, on his third journey, we find him already thinking of a fourth missionary journey. The outline of Paul’s plan of such a journey is given us. After again going over Macedonia and Achaia, and re- turning to Jerusalem with the collections for the poor, the great Apostle intends to make a fourth and still more extended journey, to Pome itself. What a dif- ferent journey did he make to Rome when that time came ! as a prisoner ; and yet an Apostle and a preach- er, though a prisoner ! At present, however, Paul re- mained in Ephesus, to finish his work there, only send- ing forward Timothy and Erastus to visit the churches 212 ( THIRTY-THIRD SUNDAY.) of Macedonia. And while he remained, a remarkable tumult took place in the city, connected with the wor- ship of Diana. We need to know something more of Ephesus and of Diana to understand it. Ephesus had become “ the chief city of Asia Minor,” “ the metropolis of the province of Asia,” because it was situated where it naturally received the trade of the interior provinces, and because its admirable harbor brought to it ships from all countries. To the north- east, a road led through mountain defiles to Sardis and to Phrygia. To the east, through a gorge, and then up the valley of the crooked river Meander, went a branch road of the great thoroughfare to the distant Euphrates, through Iconium. Along these roads, and many smaller, the slow and stately caravan of merchants wound, or the petty traffickers of petty towns and villages brought their goods for sale. From the north, from the west, from the south and the east, from Smyrna and Troas, from Philippi and Thessalonica, from Corinth and Athens, from Miletus and Crete and Alexandria, and Antioch and Tarsus, came ships laden with merchan- dise to anchor in her harbors. Partly on a mountain- slope, partly on a smaller, round-shaped hill, and partly in the plain between these heights and the sea, were tli§ buildings of the city. The river Cayster flowed through the plain in its winding channel to the sea. A lake near its mouth made the inner harbor. Within the walls, which stretched along the plain and up and down the uneven surface of the mountain-slope, were the principal public buildings. There was a forum with its public buildings around the open space through which the excited multitude “ rushed up to the well-known place of meeting.” There was a gymnasium, between the hill and the mountain, where wrestlers and racers were trained for their contests. There were temples to THE TEMPLE OF DIANA. 213 Jupiter and to Julius Caesar. There was a vast theatre, with marble seats, one of the largest in the world, not fir from the foot of the mountain. There were build- ings for bathing. But outside the walls, “ one building surpassed all the rest; m magnificence and in fame. This was the Temple of Diana, which glittered in brilliant beauty at the head of the harbor, and was reckoned by the ancients as one of the wonders of the world. The sun, it was said, saw nothing in its course more magnificent than Diana’s Temple. Its immense foundations were care- fully laid in the marshy ground,” to prevent its being shaken by earthquake, it is said. Its walls were built of marble, from neighboring quarries. “All the Greek cities of Asia contributed to the building.” Croesus himsdf, the rich King of Lydia, helped to rear the idolatrous temple. The most distinguished architects directed the work. After many years, it reached its completion, and was then set on fire on the night in which Alexander was born. “ It was rebuilt, with new and more sumptuous magnificence. The ladies of Ephe- sus gave their jewelry. Alexander the Great offered all the spoils of his triumphant eastern campaign, if he might inscribe his name on the walls. The Ephesians continually added new decorations and side buildings, with statues and pictures by the most famous artists.” It was the Temple of Diana which gave fame to the city. “ Oxford in England is not more Oxford on ac- count of its University, than Ephesus was Ephesus on account of the Temple of Diana.” 1 This temple was very different from what we now conceive a temple to be. Like other temples of the ancients, it was not roofed over, so as to receive an assembly of worship- 1 Dr. Eodge. 214 (THIRTY-THIRD SUNDAY.) pers,but consisted of several colonnades round the cham- ber in which the idol was. A great part of the space was open to the sky. The graceful beauty of these col- umns was superior to anything the world had before seen. Eacli column was the gift of a king, and the number of them was one hundred and twenty-seven, of which thirty-six were enriched with ornament and color. The long rows of these graceful and beautiful columns, sixty feet high, enclosed a space two or three times larger than the largest churches of our cities, for the temple was four hundred and twenty-five feet long, and two hundred and twenty feet broad. “ The folding- doors were of cypress-wood ; the part which was not open to the sky was roofed over with cedar ; and the stair-case was formed of the wood of one single vine from the island of Cyprus. The value and fame of the temple were increased by the fact that it was the treas- ury, in which a large portion of the wealth of western Asia was laid up . 2 It is probable that there was no religious building in the world, in which was centred a greater amount of admiration, enthusiasm, and super- stition.” It would naturally be supposed that the image within this splendid temple would be a beautiful statue of the goddess, like the statues of the Athenian Acropolis. It was not so. The image of Diana was a rude figure carved from wood, resembling more the ugly idols of India, than the graceful statues of Greece. A woman’s form above, “ terminated below in a shapeless block. In each hand was a bar of metal. The dress was cov- ered with mystic symbols, and the small chamber where it stood, within the temple, was concealed by a curtain 2 One modern writer says, “ that the temple of the Ephesian Diana was what the Bank of England is in the ir odern world.” THE TEMPLE OF DIANA . 215 in front.” Such was the rude image which was wor- shipped with devout veneration at Ephesus. Like one of the statues of Minerva on the Acropolis at Athens, it was believed to have 4 fallen from the sky.’ And this belief added to the blind idolatry of the superstitious Ephesians. The idolatrous pilgrims who came to the Temple of Diana, would like some memorial of their visit, some image of the goddess or model of her temple ; and hence at Ephesus, as at other like idolatrous cities, an- other heathen custom grew up. Little images, either of the chamber in which the goddess dwelt, or of her magnificent temple, were made and sold to the chang- ing crowd which thronged the streets. These were called 4 shrines.’ 44 They were carried in processions, on journeys and military expeditions, and sometimes set up as household gods in private houses. The ma- terial might be wood or gold or silver.” Those men- tioned in the Acts were made of silver. These had become scattered over the province, and borne up the roads into the interior, and carried away on ships sail- ing to almost every part of the known world. We see*now the cause of the excitement which De- metrius raised. The three years 3 of Paul’s ministry in Ephesus were drawing to a close without any disturb- ance from the idolaters. Paul was too discreet a man to attack any person’s occupation directly in this heath- en city, although he preached as boldly as at Athens that the 4 Godhead is not like to gold or silver or stone, graven with art and man’s device.’ 44 Paul’s character had risen so high as to obtain influence over the wealth- iest and most powerful persons in the place, and the in- terest of one of the prevalent trades was seriously 3 xx. 31. 216 ( THIRTY-THIRD SUNDAY.) / threatened.” Demetrius gathered together his fellow- silversmiths, and excited them against Paul. “ He ap- pealed first to their interest and then to their fanati- cism.” He told them their profitable business was in danger ; and more than this, the temple of the great goddess Diana, (to which we can imagine him pointing as he spoke,) was in danger of being despised, and her honor and her worship, extending throughout their province of Asia and the civilized world, would soon be destroyed. His speech was like flame among straw. The crowd was instantly in a fury. In boisterous rage, they burst into a cry in honor of their goddess : c Great is Diana of the Ephesians ! ’ They soon filled the city with a tumult. Citizens and strangers were quickly excited by the violent outcries of this influential class of artisans. A general rush was made towards the theatre. Paul in some way escaped. But his travelling companions, Gaius and Aristarchus, were hurried off with the mob. As soon as Paul knew it, “ a sense of the danger of his companions and a fearless zeal for the truth, urged him to hasten to the theatre and present himself before the people.” His converts knew too well the violence of such a mob to permit lij^n to run this hazard. Perhaps they would not have succeeded in preventing him, had not other influential friends in- terfered also. “And now is seen the advantage which is secured to a righteous cause by the upright character and unflinching zeal of its champion.” Some of the leading men, who held the office of c Presidents of the Games ,’ 4 at certain times of the year, had learned to re- spect Paul’s character. “Whether converted or not, 4 ‘ The chief of Asia’ were ten men of wealth, who were annually elected to preside over the games, to provide the necessary expenses, and to maintain order. “ They were men of high distinction and extensive influence.” THE TEMPLE OF DIANA. 217 they had a friendly feeling towards the Apostle ; and well knowing the passions of an Ephesian mob when excited, they sent an urgent message to him to prevent him from venturing into the scene of disorder and danger. Then Paul reluctantly consented to remain in privacy, while the mob crowded violently into the theatre, filling the stone seats, tier above tier, and rend- ing the air with their confused and fanatical cries.” Never was a mob better described than when it is said 4 the greater part knew not why they were come to* gether.’ Why was Alexander 4 put forward ’ to address the assembly ? 44 It is most natural to suppose that the Jews were alarmed by the tumult, and anxious to clear themselves from blame, and to show they had nothing to do with Paul.” The Jews, however, were enemies of idolatry, and the idolatrous crowd would not hear Alexander, but broke out into a wild, uproarious clamor, shouting and crying, especially around Gains and Aris- tarchus, for two long hours, the name and the praise of their goddess. (: THIRTY-THIRD SUNDAY.) QUESTIONS. WIIAT did the success of Paul’s first journey lead him to do ? ' * To what did the second journey lead ? What journey does Paul plan while on his third journey ? Hid he accomplish what he designed ? Whom did he send on before him ? Where ? What is the significance of 4 so he sent ’ ? What natural advantage had Ephesus in its location ? What routes by land ? What by sea ? When was the city built ? What were the principal buildings within the city ? What are outside the walls ? What was thought and said of Diana’s Temple ? How were its foundations laid ? It was built of what ! Who helped build it ? When burned ? How was it decorated ? How is Ephesus compared to Oxford ? Describe the form of the Temple. How was its value increased ? With what great modern institution has it been com- pared ? What was the image of Diana ? Where was it placed ? Where did this image come from ? What other image had the same thing said of it ? What models of Diana’s Temple were made at Ephesus ? Who bought them ? For what ? What were they used for ? What were they made from ? Carried where ? How long had Paul been in Ephesus ? Had he had any persecution ? Had he preached against idols ? What created the 1 no small stir ’ ? What does the interference with this sale show in re- spect to Paul’s character ? Whom did Demetrius gather ? ( 65 ) (: THIRTY-THIRD „ SUN DA T.) What two things does he appeal to ? What did he tell them first ? What did he next refer to ? What is meant by 4 almost throughout all Asia ’ ? What does the twenty-sixth verse show in resject to Paul’s success in Ephesus ? What is meant by 4 all the world ’ ? What was the effect of Demetrius’ speech ? What was the meaning of their cry ? Why would the city soon become excited ? What building was filled ? Who were carried off by the crowd ? Why ? Do you think Paul knew of the disturbance at the^ first? W ould Paul have withdrawn ? What did he now wish to do ? Why ? Who prevented him ? Why ? Who now proved Paul’s friends ? Who were these men ? By what name are they called in the Acts ? What message did they send ? Why ? What few words describe this mob ? Why was Alexander 4 put forward ’ ? Why wouldn’t the crowd hear him ? What especially provoked their outcry ? Around whom would the clamor be loudest ? &[m‘fn-fourf[j Smbrnr. THE TOWN-CLERK OP EPHESUS. LESSON. Acts xix. 35-41. A NOTHER person now appears among the excited multitude. W e can see him making his way through the clamorous crowd to the stage of the theatre. And either because the excitement of the mob had worn itself out, or because the character and office of the man in- spired respect, the uproar gradually died away at his ap- pearance. It was the 4 Town-Clerk’ of the city. Whether we think of his official position or his character as shown by his speech, we have reason to say : 44 No one in the city was so well suited to calm this Ephesian mob.” Ephesus was a free city , like Thessalonica ;* only the Romans were willing to pay more respect and honor to Ephesus than to Thessalonica. “Asia was always a favored province ” with the Romans, and Ephesus was among the most favored of the Greek cities. The city had therefore its own magistrates, elected by the people. One of these magistrates was the 4 Town-Clerk.’ Per- haps the title of 4 Chancellor ’ or of 4 Recorder ’ or of 4 Chief Magistrate ’ would have described better his of- fice and duties. There is little doubt 44 that he was a magistrate of great authority in a high and very pub- lic position. He was the keeper of the state* papers and of the city records ; he read wb#t was of public 1 See page 153 in Twenty-third Sunday. THE TOWN-CLERK OF EPHESUS. 219 importance before the senate and assembly ; he was present when money was deposited in the Temple of Diana ; and when letters were sent to the people of Ephesus, they were officially addressed to him. Hence no magistrate was more before the public at Ephesus. His very looks were familiar to all the citizens, and no one was so likely to calm and disperse an angry, ex- cited multitude.? When the multitude had grown suf- ficiently quiet to hear him, the Town-Clerk made a short address to them, which is an admirable model of candor, good-judgment, tact, and argument. SPEECH OF THE TOWN-CLERK. He presents four short, strong arguments against this turbulent excitement, every one of which is stronger than the preceding. First Argument. (Verses 35, 36.) What man is he who does not know that Ephesus is temple-keeper 2 of the great goddess Diana ? u The contradiction of a few insignificant strangers cannot affect what is notori- ous in all the world.” c Ye ought therefore to be quiet and do nothing rashly.’ Second Argument. (Verse 37.) These men whom you have brought here are not guilty of robbing or profaning the temple 3 nor of outraging our feelings by blaspheming our goddess. They have committed no crime against Diana. They have not even done any- thing to Avar rant this great and prolonged outcry about our goddess. 2 See the margin. The word meant at first temple-sweeper, and was the title of the servant who took care of the temple. “ It be- came afterwards a title of the greatest honor, and was eagerly appro- priated by the most famous cities.” 3 ‘ Kobbers of churches that is, of temples. The Greek word means ‘ temple-robbers' 220 ( THIRTY-FOURTH SUNDAY.) Third Argument . (Verses 38, 39.) In respect to the complaint of Demetrius and the silver-smiths, why do they not make their accusation according to the reg- ular course of law ? If these men have done them in- justice, there is a remedy provided. The Court is in session. There are the city magistrates — for the very purpose of trying such offenders. Or let them appeal to the pro-consul of the province ! Fourth Argument . (Verse 40.) This is the most forcible argument. Such an uproar as this puts our city and its freedom in peril. The government may call us to an account ; and we have no excuse for this tumult. And you know what the Roman law is, against riotous assemblies of this kind, and the heavy penalty on us all for disobedience. “ So having rapidly brought his arguments to a climax, he calmed down the excited multitude and at once pronounced the legal words which declared the as- sembly dispersed.” Demetrius and the silversmiths iioav saw they were in especial danger ; for they had excited the tumult. The matter had gone perhaps farther than they intended. The people saw that they might be entangled also in an accusation against Demetrius. “ The stone seats were gradually emptied. The up- roar ceased, and the rioters disposed to their various occupations and amusements.” Thus God used the Greek and Roman authorities to protect Paul, in his perilous work of introducing tho religion of Jesus into pagan and superstitious countries. The magis- trates of Philippi had been compelled to respect his rights : the candid good sense of Gallio, the Pro-Con- sul of Corinth, had defeated Paul’s persecutors : the eloquence of the Ephesian Town-Clerk bud forced a riot against him and his fellow-travellers to disperse. It would seem that this was one of the last occur- THE TOWN-CLERK OF EPHESUS. 221 rences of Paul’s three year’s residence. But before we see him take his farewell, we must notice one other important thing which no doubt occurred some time during his stay in Ephesus. This was the writing of The First Epistle to the Corinthians . Among other reasons why we suppose this letter was written while Paul was in Ephesus are four : First . Paul spoke of remaining at Ephesus when he wrote the letter . 4 The letter could not have been writ- ten after he left Ephesus. Secondly . Apollos had been in Corinth . 5 Paul could not have well known this before he reached Ephesus : so that the letter must have been written after he came down from the c upper coasts ’ and found that Apollos had gone over to Corinth . 6 Thirdly . Aquila and Priscilla were with him when he wrote it . 7 It is clear that they resided in Ephesus . 8 Fourthly . There was constant communication across the sea from Ephesus to Corinth. And Paul was in Ephesus about three years. Paul must have heard often from Corinth. It seems therefore most natural to suppose that he wrote at this time to the Corinth- ians . 9 Indeed it is not only probable that Paul wrote this letter to the Corinthian Church, but that he visited Corinth while at Ephesus ; for when he wrote his second letter to the Corinthians, shortly after he left Ephesus, he said that he was now coming a third time SI. Corinth, xvi. 8. 5 i. 12 ; iii. 4, 22. Acts xix. 1. 7 I. Corinth, xvi. 19. 8 Acts xviii. 18, 19, 26. 9 The ancient inscription (see the end of the Epistle) says this let* ter was written at Philippi. Apply the above reasons, and see what you think. 222 ( THIRTY-FOURTH SUNDAY.) to them. 10 If he was on his way to a third visit, when he left Epl\esus, then there must have been a second , before he left Ephesus. No doubt Apollos or some other Christian had come across to Ephesus from Corinth and told Paul of the state of things among the Corinth- ian Christians. He had much to tell which was joyful and hopeful ; but much also which was painful ; for shameful sins had crept into the church. There were tares . among the wheat. Corinth was a most corrupt and vicious city; and Corinthian Christians had be- come defiled like Christian unbelievers. If Paul made them a visit at this time, it was to correct and to ad- monish the Corinthian believers for their sins. After his return to Ephesus from this second journey, (if the supposition is right,) we suppose he sent Tim- othy and Erastus on before him to Macedonia ; and then after some time had passed, c some members of the household of Chloe, a distinguished family at Corinth, arrived and from them Paul learned more fully what was the state of things in the church of Corinth. 11 An- other evil had sprung up. The church had become di- vided into parties. There was a Paul-party, an Apollos- party, a Peter-party, and even a Christ-party. 11 Some professed believers had become vilely and shamelessly impure in their life. Some were showing their want of brotherly love by prosecuting their brethren in the hea- then courts of law. Some, who had gone 1 >ack into open immorality, had even begun to doubt the resurrection of the dead. And therefore Paul writes to them THE FIRST EPISTLE TO THE CORINTHIANS. And therefore do we find, among other subjects, that four of the great subjects about which Paul writes are : 20 II. Corinth, xii. 14 ; xiii. 1. 11 I. Corinth, i. 11-13. THE TOWN-CLERK OF EPHESUS. 223 I. Their divisions into parties. He wishes and tries to have them do away with these. (Chapter i. 10-13 ; iii. 3-9, 21-23 ; iv. 6.) II. Their permission of shameless immorality. (Chaj)- ter v. 11.) III. Their legal prosecutions of each other, (chapter vi. 1, 5-7,) while they ought to exercise brotherly love (or charity) towards each other. (Chapter xiii.) IV. The resurrection of the dead. (Chapter xv.) In the conclusion of the letter, he directed the Co- rinthians to make collections for their poor Christian brethren in Judea, and to have these collections ready for him when he came, so that he might take them to Jerusalem. 12 He tells them also that he is expecting to visit Macedonia, 13 and that perhaps he will spend the winter in Corinth, 14 that he has sent the youthful Tim- othy on before him, and if he came to Corinth to give him no cause of fear, 15 that Aquila and Priscilla and the believers who assemble in their house, as at Corinth, send their salutations and Christian love, 16 and that he sends his own salutations and love. 17 12 xvi. 1-3. 13 xvi. 5. 14 xvi. 6. 15 xvi. 10 ; iv. 17. 16 xvi. 19. 17 xvi. 21, 24. ( THIRTY-FOURTH SUNDAY.) QUESTIONS. \\7HAT person now makes his appearance ? * * What place would he take to speak ? Why would the uproar die away ? How was Ephesus like Thessalonica ? Which city did the Romans respect the more ? Did the Romans appoint the magistrates in Ephesus ? What other name might be substituted for ‘ Town- Clerk’ What were the duties of his office ? Would the multitude know him when they saw him ? How many arguments does the Town-Clerk present ? What was the object of his arguments ? What was the first argument ? What is the meaning of ‘worshipper’ or ‘temple* keeper ’ ? Explain the meaning of the thirty-sixth verse. What was the second argument ? What is the meaning of ‘ robbers of churches ’ ? What was the third argument ? What is meant by ‘the law is open’ ? Who were the deputies ? What is the fourth argument ? Who might ‘ call them in question ’ ? What were they in danger of ? Who would be responsible for the riotous assembly ? Which of these arguments is the strongest ? Which the weakest ? What was done by the Town-Clerk after he finished his speech ? What did Demetrius now see ? Compare Paul’s escapes at Philippi, at Corinth, at Eph- esus. What other thing probably occurred while Paul resided in Ephesus ? (. THIRTY-FOURTH SUNDAY.) How many reasons were given for this supposition ? What is the first reason ? Before what time must it have been written ? What is the second reason ? How do you know he had been there ? After what time must it have been written then? What is the third reason ? How do you know they were living in Ephesus ? What is the fourth reason ? What makes it probable that Paul visited Corinth during # these three years ? What persons brought news to Paul from Corinth ? What evils had sprung up in the Corinthian church ? What is the first of four great subjects in this Epistle ? tho second ? the third ? the fourth ? What is the subject of the thirteenth chapter of this Epistle ? What is the subject of the fifteenth ? What direction does Paul give in the conclusion ? To what other church had he given this order ? When was it to be made ? How was it to be sent ? What does Paul write in respect to his visiting them ? What about Timothy ? Aquila and Priscilla ? ( 68 ) CIjhijr-fifHj Sxmbatr. TITUS, THE MESSENGER. LESSON. Acts xx. 1 , 2 ; II. Corinthians ii. 12 , 13 ; vii. S-Y. D A OX’S work was now finished in Ephesus. At least he thought it best to remain no longer. His presence might be the cause of new excitement and perhaps of trouble or of persecution to others than himself ; and as there were now many who could teach and preach the doctrines of Jesus, the good work could be carried on without him. He therefore called the disciples to- gether, and affectionately bade them farewell. How much had been accomplished during the three years ! There had been many converts : a large church had been established : enemies had been convinced : many had ceased to worship Diana : the sale of shrines had de- creased : the whole province of Asia had heard the word of God : perhaps it was at this very time that the other six of the seven churches of Asia 1 were founded. (See map on page 127.) After the affectionate parting between Paul and the Christians of Ephesus, we are told very little of Paul’s labors during nine or ten months. All the notice we have of this period in the Acts is in the first two verses of the twentieth chapter. We have, however, many hints given us in his letters in regard to his journey, his visits, and his labors. We shall soon see that the second epistle to the Corinthian Christians was written 1 Revelation i. 11. TITUS, THE MESSENGER. 225 from Philippi, and therefore from that epistle we are able to learn about Paul’s second journey from Asia into Macedonia. Who were Paul’s fellow-travellers now from Ephesus to Macedonia ? Timothy we have supposed was with him from Antioch to Ephesus. But he had sent Tim- othy on before him . 2 Two disciples from Asia are men- tioned when he returns from Corinth , 3 and one of them was an Ephesian . 4 They both continued faithful friends of Paul in his journeys and labors afterwards . 5 Even when Paul was prisoner in Rome he mentions these two natives of Asia as his ready helpers and followers . 6 These are Tychicus and Trophimus. It is not unlikely that they were with Paul on the way from Ephesus to Macedonia anti Greece. Paul stopped at Troas 7 on his way. If he went by ship, he sailed again among the islands of the Archipe- lago, and at length anchored in that harbor from which he went before, 4 in a straight course ’ to Samothrace . 8 Before, he had been forbidden by the Holy Spirit to preach here , 8 but now his preaching was successful. The way was open for him to do great good. He evi- dently intended to remain longer in Troas, but he was greatly troubled in spirit because Titus did not meet him there as he expected. Titus, it will be remem- bered, was the Greek who was not circumcised at the council of Jerusalem; and it is supposed that Paul sent him from Ephesus to Corinth 9 on an errand to the church, in part if not wholly to make ready the collec- 2 Acts xix. 22. 3 xx. 4. 4 xxi. 29. 6 xxi. 29; Ephesians vi. 21 ; Colossians iv. 7; Titus iii. 12. e He mentions them in II. Timothy iv. 12, 20 ; and that Paul waa in Rome when he wrote that epistle, see clapter i. verse lY. 7 II. Corinthians ii. 12, 13. 8 Acts xvi. 6, 8, 11. 9 II. Corinthians xii. 18 ; vii. 13. 226 (: THIRTY-FIFTII SUNDAY.) tions for the poor in Judea. Paul, before lie left Eplie sus, bad no doubt expected to bear from Titus an ac- count of the condition of the Corinthian church, but as the uproar in the theatre led him to depart sooner than he had anticipated, and before Titus returned, he left word for Titus to join him on his journey. Paul grew most anxious at Troas to see Titus, and to learn how the Corinthian Christians had received his advice and his rebukes. 44 He had resolved to wait for Titus at Troas, expecting he would come soon. Pie was disappointed : week after week passed, but Titus did not come. It was to be hoped that he would bring news of the tri- umph of good over evil at Corinth ; yet it might not be so. The Corinthians might have forsaken the faith of their first teacher, and have rejected his messenger. Paul appears to have suffered all the sickness of hope deferred. 4 My spirit had no rest, because I found not Titus my brother.’ ” His anxiety did not prevent his preaching. In the synagogue as usual, and first to the Jews no doubt, he preached 4 Christ’s Gospel ’ — the glad news of the Messiah. Some, if not many, were ready to hear. 4 ‘And the foundation of a church was laid which we shall find him revisiting not long afterwards.” But now his anxiety about the more important Corinth- ian church and the importance of meeting Titus urged him on. Embarking, therefore, and ‘loosing from Troas,’ and sailing over the waters of the upper Archipelago, past the familiar islands and jutting points and moun- tain-heights, he came again to Neapolis, and from thence to Philippi . 10 Here were warm friends for the Apostle : the simple- hearted Lydia with her open house, only too glad to 10 As one of the objects of Paul’s visit was to make collections for the poor Christians of Judea, he would not pass by a church so im- portant as that of Philippi. TITUS , THE MESSENGER . 227 receive him : the brethren who had assembled in Lydia’s house to bid Paul farewell : the jailer and his family. Some or all of these, and others who had since believed, were full of joy and of cordial affection. 44 For of all the churches which he founded, the Philippians seem to have been the most free from fault and most attached to Paul.” When Paul wrote his epistle to them afterwards, he finds no fault, but highly praises them ; and so ardent was their love for Paul that they had sent to him gifts to cheer and to support him . 11 But even all their warmth of affection and tender kind- ness did not take away the gloom from Paul’s mind. He himself says, that when he 4 came into Macedonia,’ he 4 had no rest,’ he was 4 troubled on every side,’ he had 4 fightings without ’ and 4 fears within.’ It was the time perhaps, more than any other in his life, when Paul seemed to be weighed down by his afflictions, and more than all, by anxiety from the 4 daily care of all the churches .’ 12 But how nobly and bravely he tri- umphed over all his afflictions and anxieties ! 44 At length the long-expected Titus arrived at Philippi and relieved Paul’s anxiety by better news than he had hoped to hear. The most of the Corinthian Christ- ians had yielded to Paul’s advice and rebuke, and shown the deepest sorrow for the sins into which they had fallen.” They had ceased to permit the gross, open im- moralities. They had already made in part at least their collections for the jDOor believers of Palestine. But there were a few who did not submit with the rest of the church. They were louder and more bitter than ever in their tone against the Apostle. They were even ready to charge that he was selfish in making the collections, insinuating most probably that he had some 11 Philippians iv. 15, 1&. 12 II. Corinthians xi. 28. 228 ( THIRTY-FIFTH SUNDAY.) selfish interest in this plan of raising money and gifts for others. “ The same opponents accused him also of vanity and of cowardly weakness : they declared that he was continually threatening without striking and pro- mising without performing ; always on his way to Co- rinth, but never venturing to come ; and that he was as fickle in his teaching as in his practice ; refusing to circumcise Titus, yet circumcising Timothy ; a Jew among the Jews and a Gentile among the Gentiles.” It would seem, also, that there were unkind compari- sons made between Paul and other religious teachers in Corinth. Having received this information from Titus, Paul directed Titus to return and to continue the collections in the churches of Achaia. And he sends by him an- other letter, not addressed as the first epistle had been, simply to Corinth, but to all the churches in the pro- vince of Achaia ; perhaps in Athens and Cenohraea, in Argos and Sicyon and Megara. The object of the Apostle was to encourage and calm the larger number of the believers ; and, at the same time, to warn and denounce those who despised his Apostolic authority and the commands of the Messiah. SECOND EPISTLE TO THE CORINTHIANS. Among the many subjects in respect to which this epistle was written, we may notice, I. Thanksgiving for deliverance from great danger in ‘Asia,’ probably in Ephesus. (Chapter i. 3, 4, 8-10.) IP The reason for postponing his visit to Corinth. (Chapter i. 15, 16, 23.) III. Forgiveness to those who grieve for their im- morality. (Chapter ii. 10.) IY. His distress at not hearing from them by Titus. •(Chapter ii. 12, 13 ; vii. 5.) TITUS, THE MESSENGER. 229 V. His joy at the good news Titus brought. (Chap- tv r vii. 6-9, 13, 16.) VI. Directions for the collections. The example of the Macedonians ought to teach them how to give. (Chapter viii. 1-4, 6 ; ix. 6, 7.) VII. Answer to those who were bitter against him, (chapter x. 1, 2, 10, 11 ; xi. 18, 22-31,) and to those who denied his Apostleship. (Chapter xii. 11, 12.) VIII. W arning of punishment to those who were not penitent for sin. (Chapter xii. 20, 21 ; xiii. 1, 2.) Any one who reads this Epistle carefully through, will find two whole chapters (viii. ix.) devoted to the subject of the collection. It was a thing of great im- portance in Paul’s mind, not only because he wished all believers to be generous, but because he saw that gen- erosity exercised by the Gentiles abroad towards the Jews at Jerusalem would bind both Jews and Gentiles together in Christian love, and so prevent that foolish and wicked division in the church to which they were so liable. Titus, the earnest-minded Greek disciple, bore this epistle to his Corinthian countrymen. When the Apos- tle ‘ exhorted’ him to do it, he c went of his own accord.’ Some brother whose name we do not know, but whose praise was ‘ throughout all the churches,’ 13 went with Titus to Corinth 1 II. Corinthians viii. 16-18. (TIIIRTY-FIFTH SUNDAY.) QUESTIONS. WHY was it best for Paul to leave Ephesus ? T State as many things as you can which were acconn plished during the three years. . How long a time is passed over in these two verses of the twentieth chapter ? 1 Where have we any particulars given in respect to this period ? Where was the second letter to the Corinthians written ? Who were fellow-travellers of Paul into Macedonia? What had become of Timothy ? Where were Tychicus and Trophimus, Paul’s faithful friends afterwards ? W r hat place did Paul stop at ? What had he been forbidden to do, when at Troas be- fore ? What was the prospect in his preaching now ? What is meant by 4 a door was opened unto me,’ etc. ? What troubled Paul ? Who was Titus ? Where mentioned first before ? Where is it supposed that Paul had sent him ? On what errand had he sent him ? What word had Paul probably left at Ephesus for Ti- tus ? Why was Paul so anxious to see Titus ? What is meant by ‘Christ's Gospel’ ? How was it right for Paul to leave Troas, when there were such prospects of good from preaching ? Why is it probable that Paul now went directly to Philippi ? Whom did he see there ? How did the Philippian church compare with other churches ? What was the state of Paul’s mind ? What especially weighed him down ? Had Paul good reason to be downcast ? l A note in the next lesson will show how this time is reckoned. ( 69 ) (: THIRTY-FIFTII SUNDAY.) Did he yield to it, so as to give way before it ? What was the effect of the arrival of Titus ? What news did he bring from Corinth ? What was the state of a few in Corinth ? What direction did Paul give immediately to Titus? What letter did h 3 send by him ? To whom is this letter directed ? W T hat other churches were there besides that in Corinth ? What were the two objects of this letter ? Turn to this Epistle and point out his thanks for escape from peril. Show the reason for putting off his visit to Corinth, (twenty- third verse especially.) Show his forgiveness towards his enemies. Point out his distress at the absence of Titus. Show his joy at the coming of Titus. What are his directions for the collections ? What was the example of Macedonia ? What did he say to his opposers ? What answer to the deniers of his Apostleship ? What were the ‘ signs of an Apostle ’ ? # What warning against the impenitent church members, (xiii. 2 especially) ? What was one thing of great importance in Paul’s mind ? How many chapters are given to the subject ? Why was it of so much importance ? Who went with Titus ? ( 70 ) jiimtrag. SIX MONTHS IN MACEDONIA AND ILLYEICUM. L E S S 0 H . Acts xx. 2, 3. A FTER Titus had gone, Paul still continued in the regions to the north of Greece. As he must have been ten months at least in going from Ephesus to Co- rinth and back to Philippi, and as only three months of this time were spent in Corinth, seven months at least 1 must have been spent on the journey to and from Corinth, and the greater part of the seven months must have been passed in Macedonia or Illyricum. Paul might have wished that the Corinthians should have full time to consider his letter before he reached Co- rinth. He might have desired to avoid any further bit- terness or excitement in his opposers, till they should have considered his warnings and should have had space for repentance. He had more than time, there- fore, to visit the churches of Philippi, Thessalonica, and Berea. As a Roman citizen with established rights, he could quietly instruct the Philippian believers. Per- haps he preached now in Amphipolis and Apollonia. No mob of idlers forced him again to leave Jason’s 1 From Pentecost (I. Corinthians xvi. 8) in May till ‘ the days of un- leavened bread,’ (Acts xx. 6,) that is, the Passover in the next March, was ten months. Three months in Corinth leaves seven months on the road. If Paul left Ephesus before Pentecost in May, on ac- count of the uproar in the theatre, the time must have been longer. IN MACEDONIA AND ILLYRICUM. 231 house in Thessalonica. When he reached Corinth, he wrote to Rome that he had 6 fully preached the Gospel of Christ round about unto Illyricum .’ 2 It is most likely, therefore, that this was the time when he went to the prominent cities of Macedonia, as far as the very boundaries of Illyricum, or when he even preached in the towns of Illyricum. All this may reasonably be included in the words, c when he had gone over those parts and given them much exhortation.’ If this is true, then he would naturally follow the great road west from Thessalonica. And this time he must have climbed the mountains towards Edessa, from which he looked down on the broad and beautiful valley of the Axius. • In Edessa he may have preached, and in other cities, till he came even to Dyrrachium, from which place he might have been ferried across to Italy . 3 On the west side, as on the east side of the Adriatic Sea, it was the same road which led to Rome. Whether Paul went into those distant regions, or never passed over the mountain boundary of Macedonia, there was enough to occupy his time till he deemed it best to turn his footsteps southward towards Greece. “ During his stay at Ephesus, and in all parts of his journey in Troas and Macedonia, his heart had been continually at Corinth. He had been in frequent com- munication with his inconsistent and rebellious con- verts.” He had written them letters. He had sent messengers and messages. He had probably made them a visit. Now there were even more than ever urgent reasons why he should be in Corinth. His se- cond letter had reached them some time before. His presence would be of great service in aiding the well- disposed and in restraining the evil-minded. He wished to receive the collections for the poor Christians of 2 Romans xv. 19. 3 See map on page 14G. 232 (: THIRTY-SIXTH SUNDAY.) Judea, so that lie could take them with him on his return to Jerusalem, If the calculation which has been made in respect to the length of time during which Paul was on the way from Ephesus to Corinth is correct, then it must now have been near the winter season. It was in Novem- ber or December that Paul and his fellow-travellers turned southward, taking no doubt Berea in their course ; “ and this makes it likely that he went by land rather than by sea.” ( See the frontispiece map.) We know the ancient ship-masters did not like to ven- ture out on the boisterous winter seas . 4 “A good road to the south had long been formed from the neighbor- hood of Berea, connecting the chief towns of Macdo- nia with those of Achaia. Opportunities would not be wanting for preaching the Gospel at every stage of his journey ; and we may infer either that churches were formed in every chief city between Thessalonica and Corinth, or that the glad tidings had been unsuc- cessfully proclaimed.” “ It was probably already winter when Paul once more beheld in the distance the lofty citadel, towering above the isthmus which it commands. The gloomy season must have harmonized with his feelings as he approached. The clouds which hung round the summit of the Acro- Corinthus and cast their shadow upon the city below, typified the mists of vice and error which darkened the minds even of its Christian citizens. Paul knew that, for some of them, he had labored in vain. He was re- turning to converts who had become immoral : to friends who had forgotten his love : to enemies who denied his apostolic authority. It is true the most of the Corinth- ian Christians had repented of their worst sins ; yet even towards the penitent he could not feel all the con- 4 Acts xxvii. 9 . IN MACEDONIA AND ILL YD IQ UM. 233 fidence of earlier affection. And there were still left a few obstinate ones, who would not give up their habits of impurity, and who, when he spoke to them of right- eousness and judgment to come, replied by openly de- fending their sins or by denying his authority. He now came prepared to put down this opposition with the utmost decision. He was resolved to cast out of the church these opposers of truth and goodness, just as, in. the exercise of his apostolic authority, he had warned them a few months before, ; when I come again, I will not spare .’ 5 His weapons are not now carnal, as when he went with horsemen and spearmen to Damascus, but spiritual, c mighty through God to pull down the strong- holds ’ of his wicked enemies. As Paul came along the isthmus road, looking out now on one sea, now on the other, and perhaps from some height catching a view of Athens, his thoughts must have gone back to happier times : when after land- ing at Cenchnea, discouraged from his ill-success at Ath- ens, in a few short months a large church had been gathered in Corinth : when God visited him in a vision and promised him c much people in this city when no persecutors nor opposers succeeded against him. From this busy, wicked, polluted city God had gathered a great number to be his children. “ Hundreds of be- lievers now called on the name of Jesus, who, when he first came to Corinth, worshipped nothing but gods like their own ambition and anger and lust. It was painful to think their conversion so incomplete that they were still defiled by heathen pollutions, but the most of them had repented ; the obstinate ones were few ; and if the older ones were tied by chains of habit, the children might be trained up in the service of the Lord. Such 6 II. Corinthians xiii. 2. 234 (: THIRTY-SIXTH SUNDAY.) may have been some of Paul’s thoughts, as his little company drew near the city walls and entered the well- known gates. And what thoughts of the faithful breth- ren thronged their minds, of Erastus the Treasurer , 6 of Stephanas and Epenetus , 7 of Fortunatus and Achaicus , 8 of Gaius , 6 as they threaded their way amid the noise and bustle of the crowded streets. Aquila and Priscilla were not there to open their doors to Paul, (we shall soon find they had returned to Rome,) but the hospita- ble Gaius, who was ever ready to entertain his believ- ing brethren , 9 received the Apostle into his house. It is supposed that at Corinth Paul received news from the churches in Galatia : that painful tidings had come across the Aegean from Ephesus concerning* the condition of the Galatian Christians which aroused his astonishment and his indignation. “ His converts there were forsaking his teaching in respect to obeying the customs and rites of Moses’ law , 10 and were listening to false missionaries from Palestine, who, like those who had once come down to Antioch, said that they could not be saved unless they were circumcised ahd kept the law of Moses . 11 They said, too, like the party hostile to Paul in Corinth, that Paul was not an Apostle, “ for he had not, like the twelve Apostles, been a follower of Jesus on earth : that he was only a teacher sent out by authority of the Twelve, and his teaching was to be re- ceived only so far as it agreed with theirs.” And so the Galatian Christians, more simple-minded than the Christians of Corinth or of Ephesus, were being troubled about that c difficult question ’ 13 which had been care- 6 Romans xvi. 23. 7 Romans xvi. 5 ; I. Corinthians xvi. 15. 8 T. Corinthians xvi. 17. 9 Romans xvi. 23. ‘ Gaius mine host and of the whole church .’ Circumcision, washings, unclean meats, etc. 11 Act3 xv. 1, 5. 12 See Fifteenth Sunday. IN MACEDONIA AND ILLY RI CUM. 235 fully and emphatically decided by all the Apostles at the council of Jerusalem. 13 Some of them were even being circumcised, and were trying to keep the law of Moses. Paul therefore wrote a most earnest letter to the Ga- latians, in which sadness and severity mingle, the sad- ness of a warm-hearted man who finds his friends leav- ing him, and the severity of a faithful Apostle who finds his converts leaving the truth. THE EPISTLE TO THE GALATIANS. Notice two of the principal subjects in this letter : I. Paul proves that he is an Apostle independent of the Twelve. 1. Because he received his authority to preach by re- velation from Jesus the Messiah, (i. 1, 11, 12.) 2. Because he was made an Apostle without consult- ing at all with the other Apostles. After his conversion he did not go to Jerusalem to be taught, but into Arabia, (i. 15-17.) 3. Because he saw only the two Apostles, James and Peter, for fifteen days, when he was in Jerusalem the first time after his conversion, and could not therefore have been made an Apostle by the assembly of all the other Apostles, (i. 18, 19.) 4. Because when he went up to the council at Jeru- salem, James, Peter, and John recognized him as the Apostle to the Gentiles, (ii. 1, 7-10.) 5. Because he himself by Apostolical authority had rebuked the Apostle Peter at Antioch, (ii. 11-14.) II. Paul shows that obedience to Jesus and faith in him, and not obedience to the law of Moses, is to save a man. (iii. 1, 2, 10, 26.) He who goes back to the law of Moses is a slave : he who believes in Jesus is a son . (iv. 1-7.) s See Sixteenth Sunday. (: THIRTY-SIXTH SUNDAY.) QUESTIONS. CHOW how Paul must have been ten months on the way ^ from Ephesus to Corinth, and from Corinth back to Phi- lippi. How long, then, must he have been in Macedonia and Illyricum ? Why might Paul have delayed his visit to Corinth ? What was there to occupy his time so long ? Why may we suppose this is the time when he preached 4 round about unto Illyricum ’ ? What is meant by 4 those parts ’ ? Show where Paul may have gone. To what country did Titus afterwards go ? What shows that Corinth had been much in his thoughts ? What two especial reasons why he should now press on to Corinth ? Why is it likely that he now went by land to Corinth ? What opportunities to preach on the way ? What sad thoughts would be natural for Paul as he ap- proached Corinth? Converts? friends? enemies? The penitent ? the obstinate ? What was he prepared to do ? How does this journey compare with Saul’s journey to Damascus ? What happy thoughts would be natural also ? Church ? vision ? 4 much people ’ ? The imperfect ? the obstinate ? the children ? Of whom did Paul and his friends think, when they en- tered the streets ? To whose house did Paul go ? What news did Paul probably receive at Corinth ? What were these converts doing ? To whom were they listening ? What did they say about Paul’s Apostleship ? What ‘difficult question’ was giving them trouble? ( 71 ) {THIRTY- SIXTH SUNDAY.) What epistle did Paul now write ? What two things mingle in it ? Sadness of whom ? severity of whom ? What is the first of two principal subjects in this Epistle? Could a man become an Apostle who was not one of the twelve Apostles ? Turn to the Epistle and show where Paul declares his authority came directly from the Saviour. What is the second reason why he was an independent Apos- tle ? How does he prove that he was not made an Apostle by the election of all the Apostles ? What is the fourth reason ? What is meant by * perceived the grace that was given unto me ’ ? What is meant by 1 the right hand of fellowship ’ ? What is the fifth reason why he is an independent Apostle ? What is the second of tw T o principal subjects in this Epistle ? Is all of the law of Moses done away ? # Can a man have faith in J esus who does not keep the Ten Commandments ? If a man lives a strictly moral life, by these laws of Moses, can he not be saved without faith ? Is there any power in faith itself to save a man ? Is there any power in works to save a man ? Why is a man a slave who lives'according to all the law of Moses ? How is he a son who lives by faith on Jesus ? ( 72 ) ^hixty-stbrnty Snnbmr. PHCEBE CARRIES A LETTER TO ROME. LESSOR. Acts xx. 3; xix. 21. Romans i. 8, 11, 13, 15; xv. 19, 20, 23-20, 28; xvi. W HEN the messenger who bore the letter to the Galatians had gone, Paul resolutely set himself to work to accomplish the objects for which he came. It has been supposed that he established his authority as an Apostle beyond all dispute, and to the dismay of those who denied it, by showing c the signs of an Apos- tle,’ 1 that is, by working miracles. But it is hardly necessary to suppose miracles were wrought. Th6 sol- emn presence of the Spirit of God could overpower all opposition, and demonstrate to the conviction even of enemies, Paul’s claim, nay, his absolute duty to be an Apostle. The wilful and stubborn and immoral mem- bers of the church were no doubt brought before the solemn assembly of the church for trial : the presence of the Holy Spirit and the power of the Lord Jesus, were sought in prayer : the worst offenders, those whose open and shameless sins required so heavy a pun- ishment, were publicly cast out of the church, as Paul had directed when he wrote them. 3 Paul was three months in Corinth. The writing of the letter to the Galatians, and the discipline of im- moral church-members, must have consumed some lit- tle time. When these were done, he visited, doubt- 1 II. Corinth, xii. 12. 2 1. Corinth, v. 3-5. PIICE BE CARRIES A LETTER TO ROME. 2 37 less, the neighboring churches. As his letter from Philippi was addressed to the Christians of Achaia as well as of Corinth , 3 it seems that the churches through- out the province had the same faults as that at Corinth. While therefore he went from church to church, in Ar- gos, in Sicyon, in Megara, in Cenchrsea or in other places, he encouraged the good and corrected the bad. Some of the Corinthian brethren went with him perhaps ; Gaius, or Stephanas, or Fortunatus, on some of these excursions. At the same time, the collections for the Christians in Judea were gathered from these places. Considerable money must have been gathered, for they had been laying by their gifts a year or more . 4 * The whole sum collected was now intrusted to Paul, or else to certain persons appointed, as Paul had directed , 6 to carry their donation to Jerusalem. We suppose that it was sometime during this three months that a Christian lady of Cenchrssa left Corinth to go to Rome. She was a lady of position and of some wealth, for she was a patron or helper 6 of many Christ- ians, Paul among the number. She was also a deaconess in the church of Cenchraea . 7 Her name was Phoebe, and she was about to sail to Rome upon some private busi- 3 II. Corinth, i. 1 . 4 II. Corinth, ix. 2 ; I. Corinth, xvi. 2. 6 I. Corinth, xvi. 3. 6 In Romans xvi. 2, the word ‘ succorer ’ means in the Greek, a chief person, a patron, one who stands before another : when applied to men, a front-rank man. The fact that she had business at Rome also shows that she must have possessed some little property. 7 In Romans xvi. 1, the word ‘ servant ’ is the same which in other places is translated deacon. It here means deaconess, an office which the separation of women from men in the East made necessary. The deaconess was an experienced and respected woman, who had charge of the sick and poor women, as the deacons did of the poor and sick men. 238 (: THIRTY-SEVENTH SUNDAY.) ness. W e know Paul was intending to visit Rome in his next journey . 8 We know that he was already acquaint- ed with some of the Christians of Rome. He therefore took this opportunity to send a letter to these Roman Christians. Paul may have been on one of his visits to Cenchnea, when he delivered his letter, ready prepared, to Phcebe, or Phoebe may have come over from the eastern sea-port of Corinth, Cenchraea, to the western sea-port, Lecheum, which was much nearer to Rome. She then passed through Corinth, and took in charge Paul’s epistle to the eomaxs . 9 Although Paul had not been in, Rome, he had reason to think very highly of the Christians there . 10 The church at Rome seems already to have grown large and flourishing. Rome was so constantly in communication with all parts of the empire, especially towards the east, that it would have been strange if some believers had not found their way there. There were c strangers of Rome’ at Jerusalem some years before, when Peter preached at the Pentecost . 11 Some of these Romans may have been among the c three thousand ’ converts that day, and on their return may have preached the doctrines of Jesus. There is no reason to suppose an Apostle had been in Rome. We know Paul had not, and we know too that Paul was very careful not to interfere unasked with work which another man, especially another Apos- tle, had begun . 12 Certainly Peter could not have been in Rome at this time, or even before this, without Paul 8 Acts xix. 21. 9 It is generally agreed that the inscription at the end of the Epis- tle to the Romans is correct. See it. 1C 1 Your faith is spoken of throughout the whole world.’ Romans i. 8. 11 Acts ii. 10, 41. 1 Romans xv. 20. PIKE BE CARRIES A LETTER TO ROME. 239 taking some notice of it in this letter. Paul was too earnest and too warm in his feelings not to make some allusion to his fellow- Apostle, if he was there ; but, among the many names mentioned in this epistle, the name of Peter does not once occur. Were these Homan Christians Jews or Gentiles? From many of Paul’s expressions in this letter, it seems that the most of them were Gentiles. Yet as the Jews were in all large cities, and would be in unusual num- bers in the capital of the empire, and as there are Jew- ish names among those to whom Paul sends his greet- ing in Pome, we must suppose that there was a goodly number of Jews also in the Roman church. To this church of mingled Jews and Greeks and Romans, Paul wrote his epistle. Unlike his letters to the Thessalonians, to the Corinthians, and to the Gala- tians, this letter to the Romans is a long and careful and learned discussion of the great doctrines of the new religion which Jesus the Messiah had introduced. Paul had not been in Rome, as he had been in Galatia, Thes- salonica, and Corinth ; and therefore he was not so well acquainted with the Romans as he was with the Gala- tians and Thessalonians and Corinthians. He himself had not founded the church in Rome, as he had these others. And for these reasons, the epistle has few allu- sions to himself, and has less of that warm aifectionate- ness which breathes and throbs all through these other loving letters. Still, although he is not acquainted with the great majority of the Roman Christians, he tells them that c he longs to see them,’ that c he had often intended to visit them, but had been prevented,’ that c he wanted to preach in Rome,’ as well as in Cor- inth and Ephesus. He then discusses the one great subject, in which both the Jews and Gentiles of the Reman church would 240 ( THIRTY-SEVENTH SUNDAY.) be deeply interested : That Jews and Gentiles are both equal in the kingdom of God, through faith in Jesus the Messiah : that both are sinners : both need a Sav- iour : that Jesus of Nazareth, the Messiah, is equal- ly a Saviour for both , if they both have faith in him. Near the end of this letter, he told them that although they were strangers, he had 4 written boldly, because God had made him the Apostle to the Gentiles .’ 13 And now we see that the great heart of the Apostle was not to be satisfied with making Rome the end of his next journey, but that he had already extended his plan to the very distant end of the Roman empire. His plan now was, after he had returned to Jerusalem, to make his fourth journey reach to Spain. And therefore he promised to the Romans that 4 when he should take his journey to Spain, he would make them that visit which for many years he had longed to make.’ As he was just about to start with his collections for Jerusa- lem, he said nothing to the Romans about making col- lections. He probably hoped to teach them Christian liberality, as he had the other churches, when he should make his visit. And then, at the end of the epistle, there is a chapter of kind remembrances sent to his friends, which shows that Paul was not only the Christian Apostle, but the Christian gentleman. How kindly he recommends Phoebe, the deaconess of Cenchnea, to their attention and assistance. How affectionately and gratefully he sends his greetings to Priscilla and Aquila. Wherever these good people were, at Corinth, at Ephesus, or at Rome , 14 their house was always open for the assembly of Christians ; and once at least, probably at Ephesus, 11 xv. 15, 16. 14 Acts xviii. 2, 3 ; I. Corinth, xvi. 19 ; Romans xvi. 3. PEGS BE CARRIES A LETTER TO ROME. 241 they were willing to put their own life in danger to pr *>tect Paul. All the churches had heard of Aquila and Priscilla, and were thankful to them. Paul wished to be remembered, too, to Epenetus, one of his first converts in Achaia, who was now in Rome. The most of the other names in the chapter are Greek, which seems to show that they were from Greece, and that they were converted in the regions of Greece. Some of the persons were Jews, and were kinsmen of Paul. Other persons than Paul send their good wishes to the brethren of Rome : Timothy, his youthful and faith- ful c work-fellow : 5 Lucius, perhaps the very Lucius who was at Antioch when he started on his first journey : 15 Jason, the very Jason of Thessalonica it may be, Sosipa- ter, another kinsman, (who was perhaps the same person who soon afterwards went with Paul back to Corinth: 16 ) Gaius, the hospitable friend of the whole Church, and at whose house Paul is now writing ; and Erastus, the Treasurer of the city of Corinth . 17 15 Acts xiii. 1. See page 44. • 16 xx. 4. 17 In Romans xvi. 23, the word chamberlain means in the Greek, when applied to a household officer, a steward , or overseer : when ap« p.ied to a city, a financial officer, a treasurer , ( THIRTY-SEVENTH SUNDAY.) QUESTIONS. TWHAT did the Apostle resolutely do after the letter to the " " Galatians had gone ? How has it been supposed that he established his Apos- tolic authority ? Is this supposition necessary ? What was probably done with wilful, immoral church- members ? When had Paul directed this course before ? How long was Paul in Corinth ? Why may we suppose other neighboring churches had the same faults as the Corinthian church ? Where were these churches ? Who perhaps went with him ? What was gathered ? To whom was it entrusted ? What direction had Paul given in respect to opposing such persons ? Who left Cenchraea about this time ? What shows she was a person of position ? What does the word ‘succorer’ mean? What does the fact that she had business at Rome show ? What does the word 4 servant ’ mean ? What was a 4 deaconess 5 ? What was Paul intending to do after this journey ? What did Paul send by her ? Where did Paul deliver it to her ? How do you know Paul thought highly of the Roman Christians ? How is it probable the Christians first went to Rome ? Where did 4 strangers of Rome ’ hear Peter preach ? Had Peter ever been in Rome ? Why would Paul have mentioned him, if he had been there ? What was Paul’s rule about preaching where another Apostle had been ? ( 73 ) & (THIRTY-SEVENTII SUNDAY.) Were the Roman Christians Jews or Gentiles? How does this Epistle differ from those Paul had written be- fore ? What reason is there for not alluding to himself ? What does he say about wishing to see them ? What is the one great subject of the Epistle ? Who are equal ? How are they equal ? W^ho are sinners ? Are they equally sinners ? What is a sinner ? What is the Saviour a Saviour from ? How can we have him for our Saviour ? What is faith ? What reason does Paul give for writing boldly to strangers ? How far does the great Apostle now purpose to make his next journey reach ? After what did he hope to do this ? What was he going to Jerusalem for ? Why doesn’t Paul speak of the collection in this Epistle ? What is the last chapter of the Epistle to the Romans ? Turn to the chapter, and point out there Paul’s kind care for Phoebe. Point out his attention to Priscilla and Aquila. Where had they perilled their life for Paul ? In what places have these Christians been mentioned be- fore ? Why were the churches thankful to them ? What is meant by 4 church in their house * ? Point out the name of another convert of Paul’s. What does 4 first fruits ’ mean ? Of what nation were the most of these persons mention- ed in the chapter ? Point out the names of those with Paul at Corinth who sent their good wishes to their Roman brethren. Who perhaps was Lucius ? Jason ? Sosipater ? At whose house was Paul living ? What does 4 chamberlain ’ mean ? Sljirtir-tigbtl) Smxbatr. THE GAMES AT THE ISTHMUS. LESSON. Acts xx. 3, 4, 5 ; I. Corinthians ix. 24-27 ; Galatians y. 7 ; Philip- pians iii. 13, 14 ; I. Thessalonians ii. 19 ; II. Timothy ii. 5, iv. 6-8 ; Hebrews xii. 1-4. O NE thought which very naturally arises, as we think over all that Paul had seen in Greece, is in respect to the Grecian Festivals. Did Paul see the famous games which have helped to make Greece so celebrat- ed ? We know that there are many vivid figures of speech in his epistles, which are taken from the various feats of strength and of agility performed in these places of amusement. To be sure there was the separate and peculiar building for the race-course in almost every city which he had visited. He had been familiar Avith the phrases and customs of the athletic sports from early years, for at Tarsus itself Avas the race-building, and when a boy, he might have Avitnessed the contests. And especially at Ephesus, these contests of strength and of speed, and the training for them, were subjects of absorbing interest to all the people. But on the very Isthmus of Corinth, Avhich he so often trod, Avas held one of the four great festivals of Greece. And in Paul’s time, these c Isthmian Games ’ Avere in their most suc- cessful operation. They Avere celebrated eA r ery third year, and in the spring or summer. While, therefore, it is not likely that Paul Avitnessed +hese games during THE GAMES AT THE ISTHMUS. 243 this c three months ’ of his last visit to Corinth, since he reached Philippi by March , 1 yet it is likely, from careful calculation, that the games were celebrated during the two years which he spent in Corinth the first time. It is proper, therefore, for us to stop and look in upon this great national festival. Just at the narrowest part of the Isthmus was a tem- ple to Neptune, and near it a theatre and a race-course. These buildings were about eight miles from Corinth, and Paul would pass the very spot, if he went at any time by land from Athens to Corinth, or from Corinth to Athens. The entrance to the temple was through an avenue of statues of the victors, and through groves of pine-trees, from the leaves of which the victor’s chap- let was woven. The games celebrated near this tem- ple were made sacred to Neptune. The people came pouring in from all parts of the country, to the celebra- tion. In early times, the Athenians were especially honored at the games ; they came across the gulf from Athens in a sacred vessel, and seats in a space as large as the sail of their vessel were reserved for them. The crowds of men came not only to see the games, but to buy and to sell, to visit, and to learn of the latest pro- ductions in literature and music and art. The best way to make known a newly-written book or poem, a paint- ing or a statue, was to read it or exhibit it at these jubi- lant celebrations, when people from all Greece were present. Musical and poetical contests sometimes formed a part of the games ; but the reading of a book or ex- hibition of a painting was not a part of the regular cel- ebration. Both the theatre and the building for foot-races at the Isthmus, were built of white marble. The building 1 See page 230, note 1. 244 ( THIRTY-EIGHTH SUNDAY.) for the foot-races was called the Stadium , (a measure of length, equal to our furlong,) because the race-course in it was just a stadium long. It was a long, open edi- fice, with a circular end. In the circular space at the end, the various feats of wrestling, boxing, etc., took place. The race-course itself was straight. The marble seats rose on each side. The judges sat on one side, opposite the goal. Directly across from them Avas the priestess’ altar and seat. The open space for the racers Avas adorned Avith altars and statues. At the starting- place Avas a square pillar, with the motto, be the best. Half-way down the course Avas another square pillar, Avith the Avord hasten. On the square pillar Avhich was the goal, Avas the Avord turn. The runners turned around the goal, Avhen the race Avas tAvice or more times the length of the stadium. The prize in the foot-race of the stadium Avas the most ancient and the most honorable of all the prizes at the games. In the time of Paul it was simply a gar land of pine lea\ r es. The simplicity of the reward Avas designed to heighten the value of the honor. The men who entered their names as competitors for the prize Avere required to be examined, to shoAV they Avere freemen, that they Avere Greeks by birth, and that they Avere not guilty of great and infamous crimes. THE GAMES AT THE ISTHMUS. 245 Then for ten months before the day of the race, they were trained by regular teachers, who had the care of such candidates. Strict rules were enforced in respect to food and sleep and exercise. The rules in respect to the manner of running were also carefully taught. The violation of any one of these, forfeited the crown. No unfair pushing or pulling or other advantage was allowed to be taken. The games at the Isthmus were much the same as the Olympic games, and the description of one will answer in general for that of the other. We must imagine the whole Isthmus alive with people, as the day approached. We must see tents spread on the turf, beneath the clear and sunny sky of Greece. W e must see traffickers bring- ing their wares of all kinds to this great fair ; and the whole space around Neptune’s temple and the theatre and the stadium filled with an eager, gay, lively, and witty people. The slow and tedious training of the candidates for the high honors of the Isthmian games, is done. The morning of the first day has arrived. The sacrifices to Neptune have been performed : the athletes have taken their solemn vows at the altar, that they have passed through the regular ten months’ training, and that they will use no unfair means in the combats. The people pour into the seats, filling tier above tier, till a great multitude hover over the narrow race-course. Relations and friends of the racers are in the crowds : shouting and laughter and a great hum of voices fill the air : the judges, clad in their official robes, take their seats. A herald steps forth into the area, and the busy hum of voices dies into silence, while he makes pro- clamation : ; Let the runners in the stadium advance .’ The runners enter and take their places by lot. The herald calls out their names and their country one by one. If any one had taken the prize before, the an- 246 (: THIRTY-EIGHTH SUNDAY.) liouncement by the herald is received with the loudest applause. All is silent again, while the herald calls : “ Can any one here present reproach these athletes with having been slaves or with leading an immoral life ? ” The^universal silence proclaims them all the noble free- men of Greece, and every heart throbs with the sense of the mere honor of admission to the area of the sta- dium. Many an eye of the eager racers has fallen on the motto of the pillar at the starting-line ; many a high resolve echoes in the heart the words, be the best. The hope of friends, the glory of success, the garlands on the ivory table in plain sight, the disgrace of defeat, the cheering cries of the great multitude, all unite to swell the high thought of every man as he is placed in position. The attendants leave them : the herald puts his trumpet to his mouth. The signal sounds, and every man bounds for the goal. The crowds of spectators cheer and shout. Their cries of derision drive those who fall behind quickly from sight, while redoubled applause fills the air, as the two or three who are fore- most pass the pillar Hasten. The wild confusion and clamor cease for a moment, as the rival racers bound past the goal into the open space beyond ; and sharp and loud debate, mingled with the still louder and re- doubled war of voices, almost overpower the blast of the herald’s trumpet, afc he proclaims silence, and an- nounces from the judges the name and the city of the victor. Other and more difficult races follow : races twice the length of the course, with the exciting turn at the goal: then other races, up to six and twelve times across the track. Some racers bear off more than one prize, run- ning again and again. Some, unsuccessful at the first, in the first trial of the stadium, at last gain the praise of the multitude, and the honor of the prize. Other THE GAMES AT THE ISTHMUS. 247 gymnastic feats of boxing, wrestling, leaping, quoiting, fill out the later part of the clay. The victor did not receive his prizes till the games were all over ; but friends and relations crowded to him, congratulated and embraced him, “ and lifting him on their shoulders, held him up to the applause of the spectators, who strewed handfuls of flowers over him.” On the last day of the festival, the conquerors in all the games of foot-racing, horse and chariot-riding, etc., were summoned by proclamation to the place where the honors were awarded. “ The victors, dressed in rich garments, bearing palm branches in their hands, and almost intoxicated with joy, proceeded in grand procession to the theatre, marching to the sound ^of flutes and surrounded by an immense multitude, who made the air ring with their acclamations. When they reached the theatre, the chorus of singers saluted them with the ancient hymn, composed by the poet Archilo- chus to exalt the glory of the victors, the surrounding multitude joining their voices to those of the musicians. Then the trumpet sounded, the herald proclaimed the name and country of the victor, and the nature of his prize, the acclamations of the people within and without the building were redoubled, and flowers and garlands were showered from all sides upon the happy conqueror, who at this moment was thought to have gained the loftiest pinnacle of human glory and felicity.” The vic- tors’ names were inscribed in the archives of the Isth- mian Games ; and with all the pomp of triumph they were escorted by proud friends and relations and neigh- bors to their native city. Such were the games to which Paul alluded in the imagery of his letters. It may be that he mingled with the busy crowds of the Isthmus, and gathered a knot of Greeks around him to hear of Jesus. Whatever we 248 ( THIRTY-EIGHTH 8 UN DA Y.) inav think in respect to the probability of Paul’s at- tending games where sacrifices were offered to a heathen god, we see plainly how Paul alluded to all parts of the stadium contests : both to the race and to the boxing , 2 3 4 to the herald 3 and to th e judge,* to the eager running of the racer , 5 to the rules of the race* and to the fading prize of leaves , 7 compared with the unfading crown which Jesus gives his followers. During Paul’s three months in Corinth, the Jews be- gan again to persecute him. He had formed his plan to sail from Cenchraea, as he did before, to Judea. As soon as the sea was safe, he was ready to depart. The old and bitter hatred which in other places had put his lifi? in peril, now rankled in the hearts of the Corinthian Jews. A plot against his life, when he should embark, was discovered. “ The Jews generally settled in great numbers at sea-ports, for the sake of commerce, and their occupation would give them peculiar influence over the captains and owners of merchant-vessels, in one of which Paul must have sailed. They might, therefore, form the project of seizing or murdering him at Cenchnea with great probability of success.” Paul therefore changed his plan. He determined to return on the route by which he came. By the time he reached Philippi, quite a little company" was gathered to cross with him into Asia. These may have been the persons appointed by the different churches to carry their col- lections. Sopater may have joined him at. Berea: Aristarchus and Secundus, at Thessalonica. Timothy 2 I. Corinthians ix. 26. 3 In I. Corinthians ix. 27, the figure is carried out in the Greek ag* it is not in our translation. The meaning of the original is, * When I have been a herald to others, I myself should be rejected. 7 4 II. Timothy iv. 8. 6 II. Timothy ii. 5. 6 Philippians iii. 14. 7 I. Corinthians ix. 25. TIIE ISTHMIAN GAMES . 249 had either been with him all the way from Macedonia to Corinth, or joined him in Macedonia. Gaius and Tychicus and Trophimus came all the way from Corinth. Luke became one of the company at Philippi, or earlier in the route. Paul and Luke remained a little time at Philippi, while the rest of the company sailed for Troas. (THIRTY-EIGHTH SUNDAY.) QUESTIONS. WIIAT striking figures of speech in Paul’s Epistles ? ' ' What peculiar building in almost every city ? Why had Paul been familiar from youth with theso games ? What was true of Ephesus ? What one of the great festivals was held near Corinth ? How often were they celebrated ? Did Paul see these games during the three months at Corinth ? Why ? Was Paul ever in Corinth at the time of one of these celebrations ? ’That buildings on the Isthmus ? Where ? Did Paul ever pass them ? Describe the entrance to the temple. To whom were the games consecrated ? How had the Athenians been honored at the Isthmian games ? What besides these games did people come to see ? What was the name of the building for foot-races ? Why was this name given ? What kind of a building was it ? Circular space ? race-course ? seats ? judges ? pillars ? How did the prize of the foot-race compare with other prizes ? What was the prize ? Why so simple ? What was first required of men who wished to become com- petitors ? How long were they required to make preparation ? What other strict rules ? What rules on the race-course ? What was the appearance of the Isthmus on the morning of the contest ? What sacrifices ? What vows ? Describe the appearance of the stadium . ( THIRTY-EIGHTH SUNDAY, .) What was the herald’s proclamation ? When the runners enter, what does the herald an- nounce ? What is the next proclamation of the herald ? What effect has this on the multitude ? Who decides the race ? Who announces it ? What besides the name of the rider is announced? What other races and games followed ? When did the victor receive his prize ? What were the ceremonies ? In what were the victors’ names written ? Who accompanied them home ? Do you think Paul would attend such games ? Why ? What parts of the games are referred to in the passage from I. Corinthians ? W 7 hat is meant by 4 is temperate in all things ’ ? What is meant by 4 corruptible crown ’ ? What is alluded to in 4 So fight I,’ etc. ? What does ‘keep under my body,’ etc., mean ? • What is meant by 4 when I have preached,’ etc. ? What is referred to in the passage from Philippians ? What in I. Thessalonians ? What in II. Timothy ? What three things in the eighth verse of the fourth chapter ? What allusion in Hebrews ? What does the 4 great cloud of witnesses ’ refer to ? What allusion to the games may there be in the fourth verse ? What did the Jews begin to do again in Corinth ? What had been Paul’s plan ? W 7 hy did he change it ? What would help the Jews in their plans ? Who composed Paul’s company ? ^ Where did each join him probably ? Who remained at Philippi ? ( 76 ) &\nxh)-mnfy Smiban. ‘THE COASTS OF ASIA.’ LESSOR. Acts xx. 6 - 16 . I T may be that Paul and Luke remained in Philippi to keep the Jewish Passover. A new and higher mean- ing was now given to that sacred festival. The Lamb, the blood of which, sprinkled on the hearts of men, pre- vented the death-angel from destroying the soul, had been slain for man’s redemption. Jesus was the great Passover for all men. Paul and Luke could not fail to think of the comparison between the ancient Passover and the new. They either observed the Jewish feast of seven days, removing all leaven and all impurity from their houses, or they celebrated that simple and solemn rite which our Saviour gave to his Church in place of the burdensome ceremonies of the Hebrew Passover week. Ho doubt the Philippian Christians with Paul and Luke gathered around the Lord’s table to commemorate the 4 broken body ’ and 4 flowing blood ’ of the Lamb of Calvary. But there was another Jewish festival which had been made most sacred to Christians. It was at the Feast of Pentecost that the sacred Spirit first descended on the # Christian Church. How hallowed was that day, especially in Jerusalem ! With what praise, with what devout rejoicings did the disciples of Jerusalem cele- brate its annual return ! After the Passover, therefore, THE COASTS OF ASIA. 251 Paul hastened on to be in Jerusalem at Pentecost . 1 But few and short visits could be made on the way, if he would reach the holy city in seven weeks. 44 The voy- age seemed to begin unfavorably.” Two days was suf- ficient time to sail from Neapolis to Troas, with a fair wind, and this was all the time taken on that first voy- age across to Europe, when they passed the night at Samothrace . 2 But now five days were occupied. A calm, or a contrary wind, must have detained the ship. If it was a contrary wind, the track of the vessel was not now 4 straight , 5 2 but zig-zag, from 4 tacking 5 from one point to another for the sails to catch the wind . 3 If the 44 fragments of colossal masonry among the oak trees, the huge columns of granite lying in the har- bor,” the broken arches of a towering theatre conspic- uous from the sea, if these ruins in our day indicate with any certainty what Troas was when Paul sailed towards it, 44 we may be certain that the city, both on the approach from the water and to those who wander- ed through its streets, presented an appearance of grandeur and prosperity. Like Corinth, Ephesus, or Thessalonica, it was a place where the Apostle must have wished to lay firm and strong the foundations of the Gospel.” We have a description of only one of the seven days which Paul spent in Troas, but that was an important day. And the whole passage is a most important one, because it shows the observance of the first day of the week as the Sabbath day. It gives us also a vivid pic- ture of an evening service. The sacred services of the day were made doubly solemn and doubly precious by the celebration of the holy communion. And in the 1 Pentecost, meaning fifty, was fifty days — seven weeks and one day — from Passover day. 3 Acts xvi. 11. 3 See the map on page 206. r 252 {THIRTY-NINTH SUN DA Y.) evening they came together again with mingled feelings of joy and of sadness. The vessel was to sail on Mon- day morning. “ The place was an upper room, with a recess or balcony projecting over the street or court. Many lamps were burning in the room where the con- gregation was assembled. The place was hot and crowded. With the feeling that the next day was the day of his departure, and that souls might be lost by delay, Paul continued in earnest discourse, prolonging it even to midnight, when suddenly an accident occurred which filled the assembly with alarm, though it was af- terwards changed into an occasion of joy and thanks- giving. A young listener, whose name was Eutychus, was overcome by exhaustion, heat, and weariness, and sank into deep slumber. He was seated or leaning in the balcony, and, falling down in his sleep, was dashed on the pavement below, and was taken up dead.” Loud outcries of terror and confusion followed. Paul alone seems to. be calm and unmoved. The power of the great Master was with his disciple. He went down and stretched himself upon the body, as Elisha did on the body of the child , 4 and calmly said : c Do not lament ; for his life is in him . 5 The interruption seems to have broken up the regu- lar order of the services. After the long labors of the day and evening, Paul took food to strengthen him. Even then the earnest, warm-hearted Apostle was not fully satisfied. Till the very breaking of the day, he continued to converse familiarly with the disciples. Then the congregation broke up, for it was time to go to the ship. Only Paul’s fellow-travellers went on board. For some reason Paul chose to walk across the promontory to Assos. Possibly he might gain a few 4 II. Kings iv. 34. THE COASTS OF ASIA . 253 hours with the disciples at Troas, for the distance around was twice as far as it was across to Assos. More likely however, the Apostle preferred to be alone. Solitude, communion with his own thoughts and with his Saviour, and prayer, were precious to him. “ The discomfort of a crowded ship is unfavorable for devotion ; and prayer and meditation are necessary for maintaining the reli- gious life even of the Apostle.” Strength and peace were surely sought and obtained by him from that Saviour who often prayed in solitude, as Paul pursued his lonely road that day across the neck of the peninsu- la. His walk was on the Roman road, and therefore safe and easy. It was “ through the oak woods, then in full foliage, (for it was now the opening spring-time,) which cover all that shore with greenness and shade.” He made no stop in Assos. “We may suppose that the vessel was already hove to and waiting when he ar- rived ; or that he saw it approaching from the west through the channel between the island Lesbos and the main shore. He went on board, and the Greek sailors and Apostolic missionaries continued their voyage. As to Assos itself, we must conclude, if we compare the description of the ancients with present appearances, that its aspect as seen from the sea was magnificent. On a wall of rock rising out of the water, was a sloping bank with a long portico on it. Above this was a mag- nificent gate, approached by a flight of steps. Higher still was the theatre, which commanded a glorious view of Lesbos and the sea. The whole was crowned by a citadel of Greek masonry on a cliff of granite. Such was the view which gradually faded into indistinctness as the vessel retired from the shore, and the summit of Mount Ida rose in the evening sky.” Southward, across the Gulf of Adramyttium, the pilot guides the ship between the island and the conti 254 (: THIRTY-NINTH SUNDAY.) nent. On the right the hold, high, mountainous island rises : on the left lies the mainland : in front is the c beautiful Mitylene,’ the chief city of Lesbos. Here on this island, here in this very city, lived the famous poetess Sappho, surrounded by her literary circle. “ The beauty of the capital of Sappho’s island was celebrated by the architects, poets, and philosophers of Rome,” Here the ship probably anchored for the night, protect- ed from wind and waiting for daylight before they tried the difficult channel between the southern end of Les- bos and Asia. A long sweep around an irregular projection of land, brought them sometime during Tuesday abreast the coast of Chios. “ On one side were the gigantic masses of the mainland : on the other was the rich, fertile island, with its gardens' of oranges, citrons, almonds, and pomegranates, its luxuriant vineyards and its white, scattered houses, overshadowed by evergreens.” On the next day, Wednesday, the ship was in scenery fa- miliar to Paul. They were crossing the bay in front of Ephesus. Sails in sight were set for Ephesus, ves- sels were coming out of the harbor of the great and busy city. If the sun was in the west, so that the rays were reflected from the city, the glittering columns of Diana’s temple may have been in view. Paul thought of his Christian converts, and yearned to see them, but he c had determined to sail by Ephesus.’ If he would be at Jerusalem at Pentecost, he must not leave this ship. He might not find another which would -take him to Palestine in time for the national festival. Before night, they were close by the side of Samos. Through a narrow pass, where the water is shut in between the island and a high, long ridge, lies the course to the town of -Samos, and directly opposite, on the coast, and not more than a mile from Samos, is “ the anchorage THE COASTS OF ASIA. 255 of Trogyllium.” Here Paul might have gone ashore, if he had wished to visit Ephesus, which was now twen- ty or thirty miles to the northward. A better plan suggested itself to his mind. He found the ship was to stoj) some time at the next landing-place, and that ]}lace was Miletus, which was in direct communication with Ephesus. Though he could not visit the Ephesian church himself, he determined to send word to some of the principal members to meet him at Miletus. “ The sail from Trogyllium, with a fair wind, would require but a little time. If the vessel weighed anchor at daybreak on Thursday, she would be in harbor long before noon. The message was sent to Ephesus imme- diately bn her arrival ; and Paul remained at Miletus, waiting for those whom the Holy Spirit, by his hands, had made 4 overseers 5 over the flc ck of Christ.” ( THIRTY-NINTH SUNDAY.) QUESTIONS. IWHAT were 4 the days of unleavened bread ’ ? Yfliy so " called? What new meaning had been given to it ? Would Paul and Luke observe the Jewish festival ? Would they fail to observe the Christian form of the feast ? Was our Lord’s Supper celebrated more or less often than now in the early Church ? What other Jewish festival had been made sacred to Christ- ians ? Why ? What is the meaning of the word ? Why did Paul hasten on? How long was the voyage to Troas ? How long had Paul been in going from Troas to Philippi on a former journey ? What made the difference ? Would the course be 4 straight ’ ? How long was Paul at Troas ? Which one of these days is described ? What day of the week, then, did Paul reach Troas ? Why is this description an important one ? Was there a synagogue at Troas ? When Paul went into the synagogues on 4 the Sabbath,’ what day was it ? What day did the disciples at Troas assemble ? How came there to be disciples in Troas ? What is meant by 4 to break bread’ ? Do you think there was a second assembly in the even- ing ? In what place was the meeting ? Why did Paul continue preaching so late ? Are there ever reasons now why preaching should some- times be continued equally long ? Is Eutychus to be blamed for falling asleep ? Is there any excuse in this for sleeping in church ? ( 77 ) (: THIRTY-NINTH. SUNDAY.) Show how Eutychus might have fallen from an eastern window. What would this accident produce in the audience ? What was the effect on Paul ? Whom was he like, in falling on him and embracing him ? Was Eutychus dead or in a swoon? How do you reconcile 4 taken up dead,’ and 4 life is in him ’ ? Did Paul go on with the preaching ? Does 4 had broken bread,’ in the eleventh verse, differ from 4 to break bread,’ in the seventh verse ? How long did the conversation continue ? What was it about ? Who went aboard the ship ? Why did not Paul ? How was it that Paul could walk to Assos as soon as the ship could sail there ? What day was it whe$ Paul walked to Assos ? How long was Paul in Assos ? What island was to be seen from Assos ? How did Assos appear from the sea ? What mountain in the north-east ? What gulf did they cross ? to what island ? What was Mitylene ? What famous poetess had lived here ? Who celebrated the praises of Mitylene ? for what ? Did the vessel stop here ? How far did they sail on Tuesday ? What was on either hand ? Where w as the ship the next day ? What could be seen ? Yfhy did not Paul stop at Ephesus ? What was Samos ? Trogyllium ? Where was Thursday’s sail ? Was it all day? What message was sent ? Might it have been sent from Cape Trogyllium ? ( 78 ) J'orliefb Sunimjr. THE ELDERS OF EPHESUS. LESSOIT. Acts xx. 17-38. Vf ILETUS was a more ancient town than Ephesus. It ^ was famed for having sent out many colonies, some to the Euxine (Black) Sea, some to Egypt, some to the distant west. But it was a town of far less importance than Ephesus; for the immense quantities of earth brought down by the river Meander had filled up the harbor and made the city only a second-rate sea-port. Here, however, the captain of the ship remained on business for a day or two. What gladness and joy was there among the Christ- ians of Ephesus when they heard that Paul was at Mi- letus. How eagerly they would take the journey of a few miles to see their old instructor and pastor, who taught them at the school of Tyrannus. “ The elders of the church must have gathered together in all haste to obey the summons, and gone with eager steps out of the southern gate which leads to Miletus. By those who travel on such an errand, a journey of twenty or thirty miles over a good road is not thought long and tedious.” Nor would they think the steep ascent over the mountain-ridge nor even the darkness of night as any obstrHe. “ The elders of Ephesus might easily reach Miletus on the day after Paul’s message was re- ceived.” A modern traveller who went over this same mountain-ridge in the same month of April, had, no THE ELDERS OF EPHESUS. 257 doubt, a similar journey, when he said : “ The weather was unsettled : the sky was blue and the sun shone, but a wet, wintry north w r ind swept the clouds along the mountain-range.” From these heights the country, ‘ like a perfect and beautiful map,’ can be seen far be- yond Miletus and the Meander. Weariness from rapid journeying would soon be forgotten at the sight of Paul’s face. There was Timothy, too, and other c breth- ren ’ more or less known or heard about. There at Miletus the two parties mingled : Paul and his band of steadfast converts, the missionary party; and the delegation of intelligent Christian men from the great metropolis of Asia Minor. Going one side to some quiet spot on the shore, they thanked God that they were permitted to see each other’s faces again ; and there — in some such solitary spot — v r e can see the Apostle speaking earnestly, in subdued and solemn manner, to those to whom God had given the Christ- ian oversight of the great and wicked Ephesus. What a “singular contrast” did this little party form “with the great crowds which used to assemble in the im- mense theatre of Miletus ! But that vast theatre is now a silent ruin, while the words spoken by a common traveller that day to a few despised strangers are still living to teach lessons for all time, and to make know r n eternal truths to all who will hear them. At the same time they reveal to us, as though they were merely human words, all the tenderness and affection of Paul, the speaker.” ADDRESS TO THE ELDERS ^LT MILETUS. This address is not a regular and formal argument, like the other addresses of the Apostle which we have noticed on his journeys, but rather a simple, short, earnest exhortation. It is not an argument to convince 258 (. FORTIETH SUNDAY, ) men, to lead them to believe what they do not believe, but an appeal to men to do faithfully what they already are trying to do. It is, therefore, simply the outpour- ing of Paul’s earnest heart in a short, urgent, free talk with the responsible elders from Ephesus. We are not, therefore, to expect the regular divisions of a speech. We may, however, notice a natural division into five parts : I. His life in Ephesus. (Verses 18 to 21.) You Jcnow what my life in Ephesus was for the three years during which I lived among you, whether it enforced the doctrines of penitence and faith which I preached or not. II. His journey to Jerusalem now is with foreboding of evil. (Verses 22 to 24.) Pie is going to Jerusalem, not free in spirit , as we would expect one to go who eagerly presses on to attend the national Festival, but bound in spirit . The Holy Spirit of God had revealed that 1 bonds and afflictions ’ were among c the things 5 which would certainly c befall him iliere.’ Not once or twice, but in every city the Spirit of God plainly told him these things, yet he pressed directly on to Jerusa- lem. Nothing moved him, not the prospect of the loss of life itself, from the path of duty. Was there ever a more heroic courage ? III. His duty to them is done. (Verses 25 to 27.) When on my former return to Jerusalem, I promised to come again, if God would permit. But now I shall not see you again. My whole work for Ephesus is done. I am innocent. I have done it faithfully. I have spoken the whole word of God to you. IV. His warning. (Verses 28 to 31.) You are now the overseers of the Ephesian church. Feed it. Watch it. Greedy, cruel men will enter it, like wolves into a sheep-fold. There are even men among you who will THE ELDERS OF EPHESUS . 259 pervert the truth to make themselves a party. Watch without ceasing. Remember my example. For three whole years I have watched and warned you all, day and night, and with tears. V. His farewell. (Verses 32 to 35 .) As I now leave you,* I commit you to God. He is able to build up your church, and to give you all the eternal inheritance. Remember these words and all my words. I have not preached for silver or gold or apparel. These very hands, which you see, have labored to support myself, and indeed others also. And you ought to labor also to support the helpless. Remember again my example of unselfish labor ; and remember more the words of our Saviour, how He said : It is more blessed to give than to receive . Two things are worthy of notice in this address of Paul. First, how much Paul speaks of himself in it ! In every one of these subjects on which he spoke, he referred freely to «what he himself had done and was about to do. We must remember that he was among warm personal friends, and that it was proper for a faithful man like Paul to refer to himself as an example. And yet notice, secondly, how solemnly the word of God is made superior to all his own work. In every subject of his address, God is made more prominent than himself. Does he refer to his life at Ephesus ? It was to preach to Jews and Greeks penitence and faith towards Jesus our Lord and our Messiah. Does he speak of his journey to Jerusalem ? It is to say that the Holy Ghost has revealed to him what is to be- fall him and to speak of the ministry of Jesus. Does he speak of his duty as ended ? It was his duty to preach the kingdom of God. Does he warn them ? The Holy Ghost has made them overseers. And when he bids them farewell, it is to commit them to God, 260 ( FORTIETH SUNDAY.) and to repeat as his last words the words of the Saviour. Paul’s address at Icomum was to Jews : his address at Athens was to Gentiles : his address at Miletus was to Christians . At Iconium he argued from the Hebrew Scriptures : at Athens he argued from nature and from the truth which he found in heathen altars and Greek poets : in Miletus he argued from the words of Jesus and from his own Apostolic authority derived from Jesus. What boldness, what wisdom, what affection, what solemnity was there in Paul on all these occa- sions ; and how does he exhibit all these virtues as he now, at Miletus, leaves his missionary life, thenceforth to be more than ever a sufferer for his Master. When Paul’s warm and pungent address was ended, one impulse prompted all to seek God’s blessing in prayer. What would a stranger have thought who should have seen that company in that solitary place all kneeling in prayer to an unseen God 1 ? It was indeed to an invisible but powerful God, who was establishing an invisible and powerful kingdom, that these insignificant men prayed — a kingdom which was to overturn Diana’s temple at Ephesus and Minerva’s statue on the Acro- polis at Athens, to overpower the great Roman empire, and at length to triumph over all heathen authorities ; and these kneeling, praying men were the mighty powers on earth which were laying the foundations of this king- dom under the direction of their unseen King. “ In pray- ing with them, Paul knelt down — that unusual posture being a token of his fervor and of how much he was overcome by the scene. The posture for prayer was standing, both in the Jewish and in the early Christian church .” 1 “And then followed an outbreak of natural 1 Mark xi. 25. THE ELDERS OF EPHESUS . 261 grief, which even Christian faith and resignation were not able to restrain. They fell on the Apostle’s neck and clung to him and kissed him, sorrowing most be- cause of his own foreboding announcement hhat they should never behold that countenance again on which they 'had so often gazed with reverence and love. But no long time could be devoted to grief. The wind was fair , 2 and the vessel must depart. The Christian brethren were torn from the embrace of their friends.” The ship pulled off from the shore and stood out to sea. The saddened elders of Ephesus turned at length their eyes from the receding vessel, and took their slow and melancholy journey home. 2 See xxi. 1. 1 With a straight course: ’ the wind must have been (. FORTIETH SUNDAY.) QUESTIONS. T/HHICH was more ancient, Miletus or Ephesus? w T liieli the ' ' mor