Paul at Ephesus

Preface

Some may be apprehensive, prior to an examination, that the author of the following volume, has attempted to be wise above what is written, — a thing so frequently, but so weakly, not tosay wickedly, attempted.

But I trust a careful perusal of the whole, will remove every apprehension, and dispel every fear. If I have succeeded in giving instruction at all, it is because I have only attempted to be wise according to " what is written." I have acted in the capacity of an interpreter of what had been already written, rather than in that of an originator.

My object has been to write, in a style which

would be intelligible to children, what would be

worth their reading. Puerility, whether of style or

thought, has not been attempted, but rather avoided,

as not adapted at all, to the wants, either of the

family or the Sabbath school. 1#

Chapter I. Paul's Journey To Ephesus

Fifty-four years after the birth of our Saviour, and something more than twentyyears after his death, we find the apostle Paul at Antioch, in Syria, making preparation for a missionary tour. Whither is he going ) Who are the favored people of the earth that are to receive his visits, hear his words, behold his miracles, and perhaps, too, witness his persecutions?

For we must already know that Paul was a great traveler. Born in Tarsus, in Cilicia, he had been sent to Jerusalem, and perhaps to Alexandria, to complete his education ; after which, having become a persecutor of the Christians, we find him going in pursuit of them to distant cities and countries, and among others to Damascus.

In this tour to Damascus he was converted to Christianity, after which he traveled three years in Arabia. Returning to Damascus, he was persecuted there, by his brethren, the Jews, upon which he fled to Jerusalem. Persecuted there also, he fled to Cesarea, and finally to Tarsus, his native city.

But he did not remain long at Tarsus. Christian laborers being greatly needed at Antioch, Barnabas went to Tarsus and sought out Paul and secured his services. From Antioch he was sent on important business, once or twice to Jerusalem.

Meanwhile there began to be a demand for missionaries of the new religion in Asia Minor ; and the church at Antioch selected Paul and Barnabas for this purpose, who went there and traveled up and down the country, through its principal cities. On their way thither, they went over the island of Cyprus. John Mark traveled with them through Cyprus, but afterward returned to Jerusalem.

Sometime after Paul's return to Antioch 5 he was sent again to Jerusalem. Returning to Antioch, he and Silas were deputed to visit and preach in Asia Minor. Having spent a considerable time there, and having as it were, again explored the country from one end of it to the other, their steps were directed to south-eastern Europe. Timothy and Luke went with them.

Here, in Macedonia and Greece, they traveled and labored several years. Thence they returned by water to Palestine, stopping a day or so at Ephesus, and landing at Cesarea. From Cesarea Paul went to Jerusalem, from which place, without much delay, he went to Antioch, where we now find him preparing for his new mission.

This is to Asia Minor. Though he had already been twice through the length and breadth of the country, it was deemed advisable to have him go there once more. He was needed to confirm and strengthen 2 the churches, in that region, now become considerably numerous.

Asia Minor was a large country north-westward of Palestine and Syria. The Black Sea and the Propontis were on its north ; the Mediterranean Sea, under different names for the different parts of it, on the west and south. Indeed there was a point of it extending out to the northeast, between Syria and Asia Minor, so far as to make the latter almost an island.

This country was called, in general, Asia ; though the name Asia, or perhaps Lesser Asia, was given more frequently, to a small portion of it, lying along the Mediterranean Sea. The name of Asia Minor is not known in the Bible.

The country now called Asia Minor, but then called Asia, was usually divided into the following provinces. Bithynia, Pontus, Galatia, Cappadocia, Cilicia, Pamphylia, Pisidia, Lycaonia, Phrygia, Mysia, Troas, Lydia, Caria, Doris and Lydia. There may have been a few other smaller divisions, but these fifteen were the most important. There were also different divisions in other periods of the world's history.

This was the region to which the great Apostle was now going, and going too, alone. I mention the last fact, because before this time, he had usually gone out with associates. There was less necessity of associates now, because there were so many persons there with whom he must have been acquainted. Perhaps, too, he expected aid from Timothy, who is generally supposed to have been at this time in the country, either at Lystra, his birthplace, or Ephesus.

In going from Antioch in Asia Minor, he would naturally pass first through Cilicia, his native province, and perhaps through Tarsus, the city in which he was born. Would he stop there to visit his friends? He was by no means destitute of filial affection, or of love for the place of his nativity. Though an apostle, he was yet a man, and had all the feelings of a man.

We cannot say, of course, whether he made much stay in Tarsus, nor is it important. He had other friends in the country, besides his relatives. Timothy, his son in the faith of Christianity, was there; and so were Aquila and Priscilla. But these were not all. As with our Saviour, so with Paul ; whosoever did the will of his father in heaven — and there were such in Asia Minor in considerable numbers — the same was his brother, and sister, and mother.

Paul's great business, in other words, was to preach the gospel of Christ, and to preach it where he could do the most good. He had no time for idle visits, nor but little for visits to relatives and friends, much as these may have been desirable.

We soon find him in Phrygia, a province north-westward of Cilicia. Here and in Galatia, which joined it on the north, he spent a considerable time; for Luke, the writer of the Acts of the Apostles, says, "He went over all the country of Galatia and Phrygia, in order, strengthening all the disciples."

It was in this very region and in the region adjoining — the province of Lycaonia — that in his two former excursions he had labored most, and been most persecuted. Here were Antioch, and Iconium, and Derbe, and Lystra. Here too, was the church of Galatia, to which he afterward wrote his letter, or epistle; and also the church of Colosse.

How long time it required to go over all the country of Galatia and Phrygia, it is not easy to conjecture. The whole country of Asia Minor was probably about four times as large as New England ; and Galatia and Phrygia were among its largest provinces. They must have been — both of them united — at least as large as Massachusetts, Connecticut and Rhode Island.

We must remember, however, that to go through a country in those days, was a very different thing from going through a country among us, Then, the inhabitants were chiefly to be found in cities and villages, and not as with us, scattered over the intermediate country. In truth there are many parts of Europe, even now, in 2* which you will find few people, except in cities and villages.

When it is said of our Saviour, several times, that he went throughout all Galilee preaching and working miracles, those who have read the statement of Josephus, and others, that Galilee contained at this time a very dense population, have wondered what it could mean. For it would take a very long time to go through New England and New York, at the present time; and yet Galilee in Christ's time, small as it was, contained nearly as great a population as both these do now.

But then, the population of Galilee was confined very much to cities and villages, and these lay chiefly along the public roads. Josephus says that Galilee contained over 200 cities and villages, none of which had a smaller population than 15,000. This alone would be from 3,000,000 to 4,000,009.

Something so was it with Galatia and Phrygia, in Paul's time. To go through all the country, was simply to pass over a few public roads and visit some scores, or it maybe some hundreds of cities. I know this is a considerable work : bat not like going over so large a country among us. 1 Besides, it is hardly likely that there were churches thus early in every city and village of these provinces. How this was, it is true, is mere conjecture. The language of the narrator of the " Acts,*' is such as to justify the belief that they were somewhat numerous ; but we do not know how numerous.

Among the principal cities of ancient Galatia were Ancyra, Pressinus, Tavium, and Germa. Ancyra is believed to have been on the same spot with the modern Angora, whence are brought some of our most beautiful shawls. They are made from the hair of its goats, which resembles silk for fineness.

The chief cities of Phrygia were Apamea, Hierapolis, Colosse, Laodicea, Cibyra, Synnada and Gordium. Some of these cities were considerably large. One of the seven churches, mentioned by John, in his Revelation — that of Laodicea — was situated in the western part of this province.

It is impossible to conceive of it otherwise than to suppose that the arrival of Paul in these provinces, was hailed with great joy, by all the churches. Whether they were established by Paul, Peter, or some other person, they would greatly need supervision and perhaps correction. If they were planted by Paul, however, the excitement induced by his arrival among them, would be greater than in other circumstances. They would look up to him, as in many respects, their spiritual father.

Some have supposed that when it is said of Paul and others, that they went through the churches encouraging, strengthening, or confirming them, the modern rite of confirmation was attended to. They have thought so, in particular, when the word confirm has been used, as when we are told that Paul u went through Syria and Cilicia confirming the churches."

Now I suppose this is an utter mistake. If I believed in the necessity of this modera rite of confirmation, I could never be brought to believe that it was referred to in these places. The word confirm, as here used, most unquestionably, means to strengthen or establish, and nothing more.

How greatly would it thus confirm new and often feeble churches, in those luxurious and wicked countries, to have such a man as Paul make them a familiar and friendly visit! He would be to them, almost like an angel of light. They would feel as if they could hardly do too much for him.

But the provinces of Galatia and Phrygia were not the only objects of the apostle in this visit. Having gone over them, he proceeded westward, and in due time reached Ephesus. Here he remained.

Chapter II. Description Of Ephesus

Before proceeding any farther with the account of Paul's mission to this part of Asia, it will be necessary to describe briefly the city of Ephesus, to which Paul had now arrived.

Ephesus was in the province of Lydia, 40 miles southward of Smyrna. It stood on the river Cayoter, at its junction with the Mediterranean Sea, and had a western aspect. It was remarkable both for its beauty and its wealth. Its population was considerable, but it is not known how great.

This famous city is said to have been founded by an Amazon lady, who gave it her own name. This was about the time of David and Solomon. Having a spacious and convenient harbor, it soon became the

DESCRIPTION OF EPHESTJS. 23 greatest place of trade in all that part of the world.

Though often destroyed in war, or by fire, or earthquake, it was as often rebuilt; sometimes in its original splendor. When Paul visited it, it had just been rebuilt, and with greater splendor than ever before. It was now at the full height of its glory.

What added greatly to the renown of Ephesus, in those days, was its immense temple — called the temple of Diana. Such was the size of this temple and so great its splendor, that it was usually reckoned one of the seven great wonders of the world.

Its length was 425 feet; and its breadth 200. It was supported by 127 pillars, 60 feet high. Each pillar, with its base, was estimated to weigh 150 tons. These pillars moreover, were of the best Parian marble. They were the workmanship of as many different princes, and twenty-seven of them were curiously and beautifully wrought.

The doors and paneling of this mighty temple — larger, by far, than that of Solomon at Jerusalem — were made of cypress wood, polished and shining; and the staircase of vine wood. It was decorated internally at great expense, and contained many statues and paintings, some of which were the most perfect of all antiquity.

This temple was served by priests and virgins, who professed great purity and sanctity. Being selected from the higher class of the citizens, they enjoyed an ample revenue, with many special privileges, besides being enriched by presents from the crowd of worshipers who came there to the yearly festivals.

This mighty temple was regarded by the Ephesians as a species of asylum, to which if a criminal fled, he was safe. Its limits, as such, were at first only extended to a furlong; but subsequently were made to embrace the whole city. But the Roman emperor, Tiberias, put an end to all this, in a decree which declared that no person guilty of any wicked or dishonest action, should escape justice by flying to this temple, even if he laid hold of the very altar itself.

DESCRIPTION OF EPHESUS.

In addition to this temple of Diana, there was at Ephesus, a statue of the goddess Diana herself. It was made of wood, and was richly dressed. Each hand was supported by a bar of precious metal, probably gold. A vail hanging from the ceiling of the temple concealed the idol, except during their religious services or worship. 3

The temple of Diana is said to have employed laborers in its construction from all parts of Asia Minor ; and to have been, in the first instance, two hundred years in building. And yet the last time it was rebuilt, and with greater splendor than ever, it took but a very few years. This was in the year of our Lord 19 ; about twenty years before it was first visited by Christians.

It is perhaps worthy of remark, that this temple was partially burnt by an incendiary on the very day in which Socrates was poisoned, or four hundred years before Christ; and again by the philosopher Herostratus, three hundred and fifty-six years before Christ, on the day in which Alexander the Great was born. Herostratus confessed, on being put to the torture, that the only motive he had in burning it was to immortalize his name !

I must be allowed to pause, here, to remind the reader of a better way of immortalizing himself, as well as a simpler one. We are all desirous of immortality, just as this heathen philosopher was ; but we do not all take exactly the same method of securing it. Still we are apt to take the wrong way. Our Saviour has pointed out the only true way, that is the way of personal holiness.

The temple of Diana was finally destroyed, never to be rebuilt, in the year of our Lord 260. After this the city itself passed away. At present, there is not a house or an inhabitant in it. Near the ancient site of it, is a miserable village of mud cottages, with about a dozen small square brick buildings inhabited by some forty or fifty wretched Turkish families.

Even the very streets of Ephesus are in ruins. A traveler remarks concerning it; " A herd of goats was driven to it for shelter from the rays of the sun at noon ; and a noisy flight of crows from the quarries, screamed to insult its silence. We heard the partridge in the area of the theatre of the stadium."

When Paul visited Ephesus to plant Christianity there, the city then, as I have already said, at the height of its glory, was given up to the grossest and most detestable vices. Purity was hardly known among them.

What a large measure of faith must it require to enable a person to enter such a heathen city, in the hope of planting in it a new and pure religion ! Yet this large faith Paul had ; and in its strength and under its influence, no obstacles whatever, were to him insurmountable.

Paul's first labors at efhesus. 29

Chapter III. Paul's First Labors At Ephesus

Paul had stopped at Ephesus, when, in company with Silas and Timothy, he was returning from his mission to Europe. But he had not remained there long, and probably had gained no converts. He had, however, promised the people of that place another visit, and he had now come among them to fulfill his promise.

On his arrival he learned that he had been anticipated in some measure, by another individual. This was Apollos. He was a native of Alexandria, in Egypt, and well instructed in all the learning of those times, as well as greatly eloquent. He was especially familiar with the Jewish Scriptures. He had also embraced, in part, the Christian religion. 3*

30 Paul's first labors at ephesus.

Yet eloquent as he was, mighty in the Scriptures, and well and kindly disposed, he seems to have been but poorly prepared, as yet, to be a missionary. He knew nothing further than had been taught by John the Baptist. If he had heard of the Saviour, he had not understood, or at least had not believed that he was the Messiah.

He had, however, undergone some changes, after his arrival at Ephesus. For on coming there, he found at that city, Aquila, and Priscilla, two friends and disciples of Paul, who had taken him under their care and given him much valuable and needful instruction.

Still he was a very different man from Paul, and for some reason or other not well adapted to do good among the Ephesians; and just before Paul's arrival, had gone into Achia, where his labors, as it afterward appeared, were much more successful.

The disciples Apollos had made at Ephesus, were glad to receive Paul among them; and the more so as they had only been baptized with the baptism of John. They paul j s first labors at ephesus. 31

hardly knew that the Messiah had alreadycome ; but like the rest of the Jews were still looking for his appearance.

They were also ignorant of the influences of the Holy Spirit — such as Paul was wont to impart, in his intercourse with his first disciples. They had not heard, they said, whether there was any Holy Ghost. They had no power, as yet, to speak with tongues, or to work miracles.

The first thing Paul did was to instruct these disciples of Apollos, and baptize them in the name of Jesus Christ. There were about twelve of them. These as we may reasonably believe, with perhaps, Aquila and Priscilla, formed the first Christian church at Ephesus.

When they had been properly instructed in the way of the Lord Jesus, Paul laid his hands on them, and invoked the presence and influence of the Holy Spirit, in that remarkable manner which had at first been witnessed on the day of Pentecost. " The Holy Ghost came on them," says the sacred record, " and they spake with tongues, and prophesied."

It would seem that, during Paul's first visit here, which included one Sabbath, he had reasoned with the Jews in the synagogue, and while some had been partially convinced, others as was common, in those days, were roused to opposition.

Both these classes of hearers were likely to be present now, whenever Paul addressed them ; and on both the gospel was to produce its accustomed effects. To the one it is a savor of life unto life, to the other of death unto death.

Yet Paul did not shrink from the work which God in his Providence had assigned him. He felt, everywhere, that a necessity was laid upon him to preach whether men would hear or not. He felt as every missionary, and indeed every minister should; " Wo is me, if I preach not the gospel." He expected no doubt to awaken opposition.

It is one thing to pursue a course of conduct which we have reason to believe will awaken opposition, and quite another to rouse opposition for the mere pleasure of rousing it. Paul was opposed, often, but he never sought or desired to raise a tumult. He was eminently a man of peace.

Chapter IV. Three Months In The Synagogue

The first three months of Paul's public labors at Ephesus, were chiefly, if not wholly performed in the Synagogue. For we have already seen that there were Jews here, as in truth there were in almost every large city ; and they had their synagogue. Perhaps indeed they had several, but how this was, we are not particularly informed. It is certainly worthy of remark, that in spite of all their prejudices, the Jews of every country were more liberal in some respects than would at first be expected. It was common with them, at the close of their religious services, to invite any distinguished strangers who were present, to make such remarks as they chose.

Whether they were accustomed to open their doors to strangers, except on the Sabbath, is not known ; but the probability is that they were not. They regarded their synagogues, it is believed, as consecrated to the duties and ceremonies of the seventh day.

I have said that Paul labored in the Ephesian synagogue. His great business here was preaching — proclaiming the doctrines which pertain to the cross of Christ. They who desire to have a correct view of the manner of Paul's preaching, will do well to examine the record of his discourse at Antioch, in Pisidia, during his first foreign mission.^

Not that he always said the very words recorded there ; far enough from that. But this discourse gives us a general idea of his manner of reasoning, especially with his own countrymen the Jews ; for with other

* See First Foreign Mission, p. 53.

nations he would undoubtedly pursue a train of remark quite different.

Paul not only preached to the Ephesians, in the synagogue of the Jews, but preached boldly. He was as greatly distinguished for his boldness, as for his eloquence. Some of his hearers said of him, "That though his letters, that is, his epistles, were weighty and powerful, his bodily presence was weak, and his speech contemptible." But I believe it was never said of him by any body that he was cowardly or even timid. His whole life, as well elsewhere as in Ephesus, was a continued testimonial of his boldness.

I think his boldness may have been attributable, in some degree, under God, to his bodily organization, and native temperament. Much more of it, however, was, in all probability, the effect of Christian principle. It had been learned in the school of Christ.

For who that is at all familiar with the Acts of the Apostles, does not know that the Apostle John, with as mild a temperament as can well be conceived, no sooner came under the full influences of the Holy- Spirit, and felt the full force of his Divine commission, than he was "as bold as a lion." He was even greatly so before Christ died ; for of all the Apostles, he was the only one that dared go and sit with him, and be with him, during his trial by the Sanhedrim. But he was much more so when Peter and he were threatened afterward, and when they boldly answered; "We ought to obey God rather than men."

So it was, in some measure, with Paul. He was bold, because his religion taught him to be bold. He feared not man, who at most could only kill the body; he only feared Him who was able to destroy both soul and body in hell.

One source of holy boldness in Paul, at least while in Ephesus, may have been a view of their idolatrous worship. We are expressly told that when at Athens, his spirit was stirred within him, to see that city wholly given to idolatry. Why should not the same spirit be stirred at the idolatries of Ephesus ? They could hardly have been less numerous or less abominable than those of Athens.

If there be any thing which will move a disciple of Christ to boldness in the cause of truth, it must be the sight of an idolatrous city, especially a large one. We are not informed with regard to the exact size of Ephesus at this time : but there is not a doubt that it was one of the largest cities of Asia. As it was the capital, or metropolis of the region in which it stood, and as the Roman emperors, some of them, had taken great pains to embellish it, this might naturally be inferred. But we have more than conjecture: we have fact. Pliny the historian, styles it, " the ornament of Asia."

It is not to be supposed that the temple of Diana was the only idolatrous temple in Ephesus, though it was doubtless more costly than all the rest. There are sometimes hundreds of these temples in a single heathen city. A missionary who resided several years in Ava, the capital of the Birman empire, assures me that so prodigiously 4 large was the number of idolatrous temples in and about that city, that he never thought, during his whole residence there, of attempting to count them.

The expense of these temples is almost beyond calculation. We have seen that the cost of the temple of Diana, in its externals, must have been immense. The expense of their furniture, however, is sometimes more than that of their outside. One of the temples at Ava, has at least five hundred gods in it, each of which has its altar, and attendants and services.

The offerings to these gods and goddesses — -for the modern heathen, as well as the ancient, have both their male and female deities — are costly beyond any thing which the most active imagination, in a Christian country, has ever yet conceived. The offerings of the wealthy, amount in value, to many hundreds of dollars, and these offerings are numerous and oft repeated.

In one instance an aged and venerable widow lady, with her daughters was seen entering a temple at Ava, followed by a large retinue of servants, one of whom bore in his arms a large tray, in which some choice present was evidently deposited. This was an offering to one of the gods, and was accordingly laid on the altar. In due time the parcel was unrolled, and lo, a rich shawl, richly wrought, appeared, and was spread over the shoulders of the deity, to whom it was presented. Besides its first expense, which was considerable, the labor bestowed upon it, was immense. The daughters of the old lady were probably employed upon it many months.

It is stated by those who have had abundant opportunity to know the facts in the case, that some of the heathen nations of the east, expend yearly for what they call religious purposes, much of which is expended on and in their temples, ten times as much as is expended by any Christian people for literary, scientific, benevolent, charitable and religious purposes, all taken together.

Now if the ancient heathen were as extravagant, in their expenditures, as the moderns are, who could expect any thing else than that the spirit of such a man as Paul should be stirred within him, both at Athens and Ephesus. No wonder he was moved to a holy boldness.

Indeed there is cause for boldness every where. You cannot place such a man as Paul in the ministerial office, without placing him in a condition to see around him in every direction, evils enough to move his whole soul and spirit to activity, ceaseless and fearless. A drone in the ministry there may indeed be, but no such man has the spirit of Paul, or of Christ.

The effect of Paul's labors — his boldness in his various avocations — was just what might have been expected. Some believed the things which were spoken and acted out — for Paul taught by example, as we shall more fully see, by and by, as well as by precept — while others, in greater numbers believed not.

Some were even hardened, and led to direct and open opposition. This too might have been and probably was expected.

They " spake evil of that way," — the way of salvation as developed by Paul — and did all they could to impair his influence, and diminish his usefulness.

The consequence was a separation. Those who wished to hear farther on the subject, withdrew themselves, at Paul's suggestion, from the company of the opposers 7 and held their meetings in a more private place, while the opposition was suffered to spend itself on the empty air, if it chose to do so; or if otherwise, to die away for want of aliment.