After St. Paul had spent some time at Antioch, he began his Third

Apostolic Journey: "he departed, and went over all the country of

Galatia and Phrygia in order, strengthening all the disciples,"--that

is, he went again to all those places where he had before established

Churches, or companies of believers, to see how they were going on,

and to encourage them to persevere in their endeavours to serve the

Lord faithfully. But in the mean time the Church at Ephesus was not

left without a teacher; for Aquila and Priscilla remained there, and

were no doubt of great use in reminding others of all that St. Paul

had taught them: and of one good work done by them St. Luke gives us

an account; for we read, "And a certain Jew named Apollos, born at

Alexandria, an eloquent man, and mighty in the scriptures, came to

Ephesus. This man was instructed in the way of the Lord; and being

fervent in the spirit, he spake and taught diligently the things of

the Lord, knowing only the baptism of John."

Alexandria was a famous city, built by Alexander the Great, in the

north of Egypt, and celebrated for the many learned men who lived in

it. Apollos had there studied the Scriptures of the Old Testament, and

being "eloquent," able to speak well, he taught them diligently in

Ephesus. But he seems to have heard only of the Baptism of John, and

to have known only that men were to receive the baptism of repentance,

of which John spake, to prepare them for believing in the Messiah, of

Whom John was the messenger, or forerunner. But Apollos does not seem

to have understood that the Messiah had come, or to have known of His

promise, to give the Holy Spirit to those who would believe in Him and

be baptized in the name of the Father, and of the Son, and of the Holy

Ghost. Apollos was fervent in spirit, full of zeal; and so, as far as

he knew, he taught diligently. "And he began to speak boldly in the

synagogue." When Aquila and Priscilla heard him, "they took him unto

them," probably to reside in their house, "and expounded unto him the

way of God more perfectly,"--that is, they explained all that he was

ignorant of; they spake to him of Jesus and of His Baptism, and showed

him that the sins of all who believed, and were baptized, would be

forgiven. Apollos listened gladly to the words of Aquila and

Priscilla, and then wished to go into Greece, to teach others the

things he had learnt. And when he was disposed to pass into Achaia,

the members of the Church at Ephesus wrote to those of Corinth, to

receive him into their company.

At Corinth, Apollos, by his earnestness and faith, "helped them much

which had believed through grace": nor was this all, "for he mightily

convinced the Jews, and that publicly, shewing by the scriptures that

Jesus was Christ."

Chapter XVIII.--ST. PAUL AND THE SONS OF SCEVA.

We have said that St. Paul began his Third Apostolic Journey by going

again through Galatia and Phrygia: then, having passed through the

"upper coasts" of Asia Minor, he came again to Ephesus, after Apollos

had gone to Corinth. At Ephesus St. Paul now found certain disciples,

about twelve men, who had been taught by Apollos, before Aquila and

Priscilla had expounded to him the way of God more perfectly: to these

men St. Paul said, "Have ye received the Holy Ghost since ye believed?

And they said unto him, We have not so much as heard whether there be

any Holy Ghost. And he said unto them, Unto what then were ye

baptized? And they said, Unto John's baptism." Then St. Paul explained

to them that John the Baptist came to call all men to repentance, and

that his baptism was only meant to prepare the way for that of Jesus,

and to lead all men to believe in Him, and be baptized in the way

which He should appoint. "When they heard this, they were baptized in

the name of the Lord Jesus. And when Paul had laid his hands upon

them, the Holy Ghost came on them; and they spake with tongues, and

prophesied." St. Paul, anxious to convert the Jews, spake boldly in

the synagogue for three months, "disputing and persuading the things

concerning the kingdom of God." But, as usual, many of the Jews were

determined not to believe; and not only rejected the truth themselves,

but spake evil of it, and abused it to the multitude, so as to try and

prevent their believing it either. St. Paul, seeing this, would teach

no longer in the synagogue; and "departed from them, and separated the

disciples, disputing daily in the school of one Tyrannus"; that is, he

assembled all who were willing to listen to him, in a large room or

"school"--a name given to those buildings or rooms used for

instruction in any kind of knowledge. In the school of Tyrannus, who

was a teacher of some science, and probably a convert, St. Paul now

preached to all who would come and listen. "And this continued by the

space of two years; so that all they which dwelt in Asia heard the

word of the Lord Jesus, both Jews and Greeks. And God wrought special

miracles by the hands of Paul: so that from his body were brought unto

the sick handkerchiefs or aprons, and the diseases departed from

them, and the evil spirits went out of them." They were healed by

merely touching those articles which the Apostle had touched. Such a

wonderful exercise of miraculous power must have drawn many to listen

to the teaching of one, who did such things; and no doubt many, who so

listened, became true Christians.

We must now say something of the unhappy state of the province of

Judaea at this time, of which the Bible gives no account. A Roman named

Felix had been made governor of Judaea A.D. 51, whilst St. Paul was at

Corinth: Felix treated the Jews cruelly, and ill-used them to such a

degree, as to drive them into open rebellion; and this, of course, led

to severe punishments and fresh cruelties. The whole country was in a

sadly disturbed state: robbers infested every part of it; men came

forward pretending to be the Messiah, for the Jews, who disbelieved in

Jesus Christ, still expected the coming of the promised Messiah;

murders and executions took place constantly: the High Priest was

murdered at the very altar, and many persons were killed in the

temple. In short, as Josephus writes, "God seemed to have abandoned

Jerusalem as a detested city, and to have sent the Romans, to punish

the Jews for their sin in rejecting and crucifying the Lord Jesus

Christ."

During this dreadful time of trouble, a Jew from Egypt came to

Jerusalem, and having persuaded many of the unhappy inhabitants of

Judaea to believe the lies he told them, he led an immense number of

them to the top of the Mount of Olives, promising that the Lord would

there work a great miracle, and deliver them and their country from

the hands of the Romans. Of course nothing of the kind took place.

Many of these wretched dupes were slain by the Roman soldiers, and the

rest fled away, in order to save their lives.

The land of Judaea was indeed in a sad state; the sufferings of the

Jews were terrible; but they had deserved them. Often and often had

they been entreated to repent and believe in Jesus, but they would

not; and now the mercy of God was forced to give place to His just

anger.

Let this be a warning to us Christians, never to force the Lord to

take away His mercy from us. If, by our obstinate impenitence and

continuance in sin, we force Him to punish us _as we deserve_, we must

perish miserably for ever. But God sees our hearts, and if we are

really sorry for our sins, and are earnestly trying to conquer

ourselves and resist our evil passions and desires, He will have mercy

upon us, and not be extreme to mark what is done amiss.

We have seen that St. Paul remained for two years in Ephesus,

converting many by his preaching and his miracles. His success as

usual raised the envy and anger of the unbelieving Jews, who were

anxious to draw the people away from the Apostle, by making them

believe that they could work miracles as well as St. Paul. The means

they took we shall shortly hear.

The Gentile inhabitants of Ephesus were much given to the study of all

the arts of magic, and were considered to be very clever in the

practice of them. We have already spoken of sorcery, witchcraft, and

magic: how far the professors of them were allowed to appear to do

wonderful things by these means, we do not know; but we do know, that

any attempt to have such communications with evil spirits was sinful

in the sight of God, and that the Jews were especially forbidden to

practice any such arts, or to hold communication with those who did

so. In spite of this, many of the Jews did follow these sinful

studies.

St. Luke says, "Then certain of the vagabond Jews, exorcists, took

upon them to call over them which had evil spirits the name of the

Lord Jesus," using that Sacred Name as they would have used any of

their magical spells or words. "Vagabond" means wandering; and we

generally use the word to describe idle, worthless people, who go

about begging or stealing, instead of working honestly to gain their

own living. "Exorcists" was only a name given to those who professed

to cast out evil spirits by the arts of sorcery.

"And there were seven sons of one Sceva, a Jew, and chief of the

priests, which did so." The spiritual state of the Jews must indeed

have been sad, when the sons of a priest could be found thus wilfully

practising arts, upon which the sentence of death was pronounced by

the Law! These men, seeing that when St. Paul spake to the evil

spirits in the name of Jesus, they immediately left the bodies of

those whom they had possessed, wickedly determined to use that Holy

Name, in order to heal a man in whom was an evil spirit. And they

said, "We adjure you by Jesus whom Paul preacheth" to come out of this

man. "And the evil spirit answered and said, Jesus I know, and Paul I

know; but who are ye?" The devils were forced to acknowledge the power

of Jesus, and that for His sake they must obey His servant Paul; but

they plainly told these Jews that they were in no way subject to them:

and they gave a strong proof of this, for "the man in whom the evil

spirit was leaped on them, and overcame them, and prevailed against

them, so that they fled out of that house naked and wounded." Such an

event as this showed clearly that all power belonged to God alone, and

that all magical arts were useless, as well as sinful. "And this was

known to all the Jews and Greeks also dwelling at Ephesus; and fear

fell on them all, and the name of the Lord Jesus was magnified,"--more

thought of, and treated with greater respect.

And many that believed, who had, before they became Christians,

practised magical arts, now convinced of their extreme sinfulness and

folly, "came and confessed, and shewed their deeds,"--expressing their

repentance for these former sins.

Nor was this all: "many of them also which (still) used curious arts"

saw the wickedness of such practices; and warned by what had happened,

showed their repentance by their acts; for they "brought their books

together, and burned them before all men." This was a great proof of

their earnestness to put an end to the use of magical arts in others,

as well as in themselves; for they did not attempt to sell these books

to others, but destroyed them. The books were very valuable, for "they

counted the price of them, and found it fifty thousand pieces of

silver"--all this money these men were willing to sacrifice, in order

to please God. This is a _warning_ as well as an example to us, who

are too often unwilling to deny ourselves in anything, or make the

least sacrifice in order to please or obey our Lord.

"So mightily grew the word of God and prevailed,"--that is, the

blessed truths of the Gospel spread on every side, so that the numbers

of Christians increased daily.

St. Paul, who had now been nearly three years in Ephesus, began to

think of continuing his journey; and "purposed in the spirit, when he

had passed through Macedonia and Achaia, to go to Jerusalem, saying,

After I have been there, I must also see Rome." Just at this time, St.

Paul heard an unsatisfactory account of what was going on at Corinth.

We have seen that the Apostle had passed eighteen months in Corinth,

forming a Church there; and that Apollos had afterwards preached the

Gospel in that city with great success: but very soon afterwards,

false teachers rose up--that is, persons, who were not sufficiently

instructed themselves, fancied that they were able to teach others.

But, as they did not themselves understand the whole truth, they could

not teach it to others; and therefore their imperfect teaching created

great confusion, and unsettled the minds of many believers. Some of

these "false teachers" were converts from the Gentiles, who, having

been converted by Apollos, now called themselves his disciples; though

they mixed up with the truths he had taught them, many of the

doctrines and opinions of their philosophers. Some of these teachers

on the other hand, were converts from amongst the Jews, who would not

give up the idea that it was necessary to keep the whole Law of Moses,

observing all the forms and ceremonies ordained by it. These Jewish

Christians called themselves followers of Cephas, the Greek word for

Peter. These two sets of teachers, both teaching doctrines contrary to

the truths of the Gospel as delivered to the Corinthians by St. Paul,

made two parties in the Church, so that there were constant disputes

and great confusion. Mean time also, many of the native Corinthians,

who had joined the Church, began to return to the sinful ways and

practices they had followed when they were heathens.

This was the account that now reached St. Paul at Ephesus; and greatly

did it grieve him.

So he at once sent into Macedonia two of his company, Timotheus and

Erastus, that they might pass on to Corinth, and try to put an end to

all these evil doings: he himself remained at Ephesus a little longer.

Chapter XIX.--ST. PAUL AT EPHESUS.

We have said that St. Paul sent Timotheus and Erastus to Corinth:

Timotheus, or Timothy, has already been spoken of: of Erastus we know

nothing, but his name is mentioned in two of St. Paul's Epistles.

After Timothy and Erastus had left Ephesus, St. Paul received a

letter, written by those members of the Christian Church who had kept

steadily in the right way, and not been led astray by either of the

false teachers. This letter told St. Paul how much the Church was

disturbed by their mistaken teachers, and begged for his advice and

direction. In answer to this letter, St. Paul wrote a long one, called

"The First Epistle to the Corinthians." In this letter, St. Paul

blames the Corinthians for their disputes and differences of opinion;

reminding them that he, the Apostle and messenger of the Lord, had

taught them what was right; and that therefore they should have kept

fast to what they had learnt from him. He tells them, that as they

have all believed in one Lord Jesus Christ, they should live together

in peace, believing and doing the same things. Then addressing the

teachers who had done the mischief, St. Paul warns them, that if they

wilfully continue to teach false doctrines, God will certainly punish

them: and he exhorts all the members of the Corinthian Church to

listen to Timothy, whom he had sent on purpose that he might show them

the whole truth. The Apostle then gives the Corinthian brethren many

directions as to their personal conduct, in order that they might lead

holy lives on earth, such as would be pleasing to God, and tend also

to their own happiness.

In the Twelfth Chapter of this Epistle, St. Paul gives a beautiful

description of charity, that is, of love to God, and of love to man

for His sake: and he shows that those whose hearts are really full of

this charity, or love, will be gentle and humble, not thinking much of

themselves, or of their own comfort or pleasure; but being ready to

give up to others, striving to be kind to all, even to those who are

unkind to them. In another part of this Epistle, St. Paul speaks of

the resurrection of Jesus, and of the consequent certainty that all

men shall in like manner rise from the dead, though now they may not

understand how such a thing can be: and he therefore entreats the

Corinthian brethren, to keep steadily in the faith taught by the

Gospel, doing the work of the Lord always; remembering, that those who

do serve Him here in faith and love, will live with Him for ever

hereafter.

St. Paul ends his letter, by saying that he shall not come to Corinth

at present; but that he hopes to pass the winter with them.

It was spring when St. Paul wrote this letter, for he tells the

Corinthians, "I will tarry at Ephesus until Pentecost": and the Feast

of Pentecost took place about the month of May; so that there were now

a good many months before winter, when St. Paul hoped, with the

permission of the Lord, to tarry awhile at Corinth.

Before St. Paul left Ephesus, a great tumult took place in that city;

for, as St. Luke says, "there arose no small stir about that

way,"--that is, the people were stirred up against the doctrines of

Christianity, so as to make a tumult in the city. "For a certain man

named Demetrius, a silversmith, which made silver shrines for Diana,

brought no small gain unto the craftsmen."

We have said, that the temple of Diana, at Ephesus, was a most

beautiful and magnificent building, and people came from all parts to

see this wonderful temple, and to worship before an image of Diana,

which was supposed by all the heathens to have been sent down direct

from heaven. Those who came from far distant places to worship in this

famous temple, were glad to carry away some remembrance of the

goddess; and strangers who only came out of curiosity, also bought the

"shrines," or little models of the temple, which the silversmiths at

Ephesus made: these "shrines" had a small image of Diana within them.

By these means, the craftsmen, or workers in silver, gained a great

deal of money; and the more they sold, the better it was for them.

St. Paul had of course taught all who listened to him, that Diana was

no goddess, only an imaginary being, and that it was very sinful to

worship or honour her in any way: those who believed him therefore,

would not buy these silver shrines, and consequently the silversmiths

found their trade very much fallen off. This great loss of money,

caused Demetrius, one of the chief silversmiths, to call together all

the craftsmen and workmen of the like occupation. When they were

assembled, he said to them, "Sirs, ye know that by this craft we have

our wealth. Moreover ye see and hear, that not alone at Ephesus, but

almost throughout all Asia, this Paul hath persuaded and turned away

much people, saying that they be no gods, which are made with hands:

so that not only this our craft is in danger to be set at nought; but

also that the temple of the great goddess Diana should be despised,

and her magnificence should be destroyed, whom all Asia and the world

worshippeth." This speech was well calculated to stir up the bad

passions of all who heard it; the craftsmen would be angry at the idea

of losing their wealth, whilst all the Gentiles at Ephesus, would be

indignant that their favourite goddess and her splendid temple should

be less thought of, and thus bring fewer people to Ephesus, to admire

and worship. This decrease in the number of strangers attracted to

Ephesus, would of course cause less money to be spent in the city,

which would be a great loss to the inhabitants generally. When,

therefore, those to whom Demetrius spake, "heard these sayings, they

were full of wrath, and cried out, saying, Great is Diana of the

Ephesians."

What Demetrius had said to the craftsmen whom he had called together,

spread quickly throughout the city: "and the whole city was filled

with confusion"--the people were now ready for any mischief; and

meeting with two of St. Paul's companions, Gaius and Aristarchus, they

caught them, and "rushed with one accord into the theatre"--a large

building, in which public shows and games took place, and which was

also used for assemblies of the people, when any important occasion

brought them together. When St. Paul understood what had happened, he

would have gone also into the theatre to speak to the people; but the

disciples, fearing that they might do the Apostle some mischief,

suffered him not to go in. "And certain of the chief of Asia, which

were his friends," knowing that in the present excited state of the

people, St. Paul's life would be in danger amongst them, "sent unto

him, desiring him that he would not adventure himself into the

theatre."

The persons here spoken of as chiefs of Asia, were the rulers of the

provinces into which Asia Minor was divided: they were called

"Asiarchs," and were chosen from amongst the men of wealth and rank in

the different provinces. Their office was to direct all religious

ceremonies and solemnities; and to celebrate at their own expense,

public games in the theatre, in honour of the heathen gods. It seems

probable that at this very time, public shows and games were going on

in the city of Ephesus; and that some of the Asiarchs who were his

friends, feared that if St. Paul now went into the theatre, the people

might lay hold of him, and throw him to the wild beasts, whose fights

with one another were generally a part of all the public games. In

after times, very many Christians were cruelly given to be killed by

wild beasts, because they would not give up their religion, and bow

down to the false gods of the heathen. The tumult and disturbance in

the theatre at Ephesus became worse and worse. St. Luke tells us,

"Some therefore cried one thing, and some another: for the assembly

was confused; and the more part knew not wherefore they were come

together."

The greater number of those who were now assembled, and were loudest

in their cries against St. Paul, did not even know what had caused

this tumultuous meeting. They copied the example of others, without

attempting to find out whether they were right or wrong. This is too

often the case amongst ourselves; but we should be careful not to join

in blaming any person, merely because others do so, without taking

the trouble to find out whether they deserve blame or not. The Jews,

seeing the rage of the people in the theatre, did their best to turn

it all upon the Christians, and to show that they had taken no part in

teaching men to despise the goddess Diana: and they now put forward a

Jew named Alexander, that he might explain this to the assembly. "And

they drew Alexander out of the multitude, the Jews putting him

forward. And Alexander beckoned with the hand, and would have made his

defence unto the people. But when they knew that he was a Jew," and

therefore no worshipper of Diana, they refused to hear him, "and all

with one voice (for) about the space of two hours cried out," over and

over again, "Great is Diana of the Ephesians."

The town-clerk, or principal magistrate of the city, succeeded at last

in stopping this senseless outcry and tumult; and so far appeased the

people, as to get them to listen to him. They were perhaps the more

inclined to do this, as they must have been tired of repeating this

cry for two hours, without knowing why.

As soon as the town-clerk was allowed to speak, he reminded the

people, that as it was well known to all men, that the Ephesians were

worshippers of the great goddess Diana, they need not be troubled by

anything St. Paul said; more especially as the image of Diana had come

down from heaven, and could not therefore be one of those idols, made

by the hands of men, against which the Apostle had spoken. Then he

went on to show them, that they had done wrong in seizing Gaius and

Aristarchus, whom they could not accuse of any crime whatever: they

were neither robbers of churches, nor yet blasphemers of the goddess,

and could not justly be taken before the magistrates; but if Demetrius

and his fellow workmen had injury to complain of, there were proper

courts of law, where such complaints would be heard and judged. But he

also told them, that if they wished to inquire into the doctrines

taught by St. Paul and his companions, it must be done in a very

different manner: a proper assembly must be called, of people who had

authority to judge of such questions; and then the matter must be

brought before them: and he ended by telling them, that they were in

danger of being punished for the uproar and confusion they had made,

for there was no cause for it, and therefore they would not be able to

give a satisfactory answer to the Roman governor, if he should call

them to account for what had happened.

When the town-clerk had thus spoken, he dismissed the assembly. "And

after the uproar was ceased, Paul called unto him the disciples," to

take leave of them, "and embraced them, and departed for to go into

Macedonia."

From another part of the Bible, we learn that Timothy was now left at

Ephesus, to direct the affairs of the Church in that city. We are not

told what places St. Paul now visited in Macedonia, but no doubt he

went wherever he had been before, as well as to other places. From one

of these places in Macedonia, St. Paul wrote the First Epistle to

Timothy; directing him how to answer the Jewish teachers, who tried to

bring false doctrines into the Church at Ephesus. After giving Timothy

much advice as to what he was to teach to others, St. Paul ends his

letter by begging him to keep steadfast in the faith of the Gospel; to

avoid and flee from all sins; and to follow after righteousness,

godliness, faith, love, patience, meekness, that so he might, for

Jesus Christ's sake, receive eternal life.

Chapter XX.--ST. PAUL'S JOURNEY TO MILETUS.

During the time that St. Paul was journeying about in Macedonia, he

suffered much both from the unbelieving Jews and the infidels; for he

says himself, in one of his Epistles (2 Cor. vii.), "when we were come

into Macedonia, our flesh had no rest, but we were troubled on every

side; without were fightings, within were fears." But in the midst of

his troubles, the Apostle had one great comfort, for Titus came to him

from Corinth, and brought him a very satisfactory account of the state

of the Church in that city.

A short time afterwards, he sent Titus back to Corinth, and by him he

sent his "Second Epistle to the Corinthians." Some of the teachers,

who had been reproved for disturbing the faith of the believers by

their mistaken teaching, had, in their anger at the reproof, spoken

ill of St. Paul himself. In this letter, therefore, St. Paul shows the

Corinthians that all he has done or said has been according to the

Will of God, and that therefore they may safely believe him rather

than any teachers, whose doctrines do not agree with what he had

taught them. Many other things he wrote; above all, entreating the

members of the Corinthian Church to keep steadily in the Faith of the

Lord Jesus Christ, and to strive to please God in all things, by

living in peace and holiness.

This Epistle St. Paul sent to Corinth by Titus, remaining himself a

little longer in Macedonia. "And when he had gone over those parts,

and had given them much exhortation, he came into Greece, and there

abode three months." We are told nothing of what St Paul did during

these three months, but no doubt he visited Corinth amongst other

places; and we are quite sure that wherever he went he was doing the

work of the Lord. It seems that St Paul proposed to go by sea from

Achaia to Syria; but the Jews, who were as usual greatly vexed at the

success of his preaching, laid some plot to take or kill him, at the

port from which he must sail. Hearing in some way of this plot, St.

Paul "purposed," or determined, to return through Macedonia, and so

disappoint the malice of his enemies. Accordingly he went into

Macedonia, where he was joined by several of the brethren from

different cities in that province. And they "accompanied him into

Asia," together with some others who had come with him from that

country.

St. Paul appears to have merely passed through Macedonia at this time,

sending most of his company on before, for St. Luke says of them,

"These going before tarried for us at Troas,"--that is, they crossed

over into Asia, and waited at Troas until the Apostle should join them

there.

St. Luke and one or two others stayed with St. Paul, and we read, "And

we sailed away from Philippi after the days of unleavened bread, and

came unto them to Troas in five days; where we abode seven days."

Whilst St. Paul was on his way through Macedonia at this time, he

wrote a long letter, called "The Epistle to the Romans," about the

year 58 (A.D.). In our Bibles, this Epistle stands first of all; but

the Epistles are not _chronologically_ arranged; that is, they are not

arranged according to the order in which they were written. If they

had been chronologically arranged, "The Epistle to the Galatians,"

written A.D. 51, would have stood first; then "The First Epistle to

the Thessalonians," also written A.D. 51; and next, "The Second

Epistle to the Thessalonians," A.D. 52; and that to "Titus," A.D. 53.

After these, the next in order would have been, "The First Epistle to

the Corinthians," A.D. 57, and "The First Epistle to Timothy," in the

same year; and "The Second Epistle to the Corinthians," A.D. 58, just

before St. Paul wrote that of which we are speaking, to "The Romans."

In this letter, St. Paul speaks both to the Jews and Gentiles; trying

to persuade both, that the only possible way of salvation for all

mankind was through Faith in Jesus Christ. He tells the Gentiles that

their learning and wisdom will not save them; and that even all their

moral virtues, such as truth, honesty, charity, and such like, will be

of no use without Faith: they must first believe in Jesus Christ, and

then do all these things, _because_ they are pleasing to Him. To the

Jews, the Apostle writes, that all their obedience to the Law of Moses

cannot save them, or give them eternal life; that the Law was only

given to prepare the way for Christ, Who had now made known that the

only way of salvation was through Faith in Him, and consequent

obedience to His holy Word. St. Paul also explained clearly, that

Adam's sin had made all men sinners; and that therefore all men

deserved the wrath of God; but that Christ, by His sufferings and

death, had undone the evil brought upon all mankind by Adam, and

purchased for them forgiveness and justification. Much more St. Paul

taught in this Epistle, and we have it to teach us now. The Epistles

are of the greatest use to us, for they explain and teach much, that

is not even mentioned in the Gospels.

From Troas, St. Paul determined to go on foot to Assos, another

sea-port town a little to the south; but at the same time he purposed

to send most, if not all, his companions to that place by sea. During

the seven days spent by St. Paul at Troas, he of course preached the

Gospel diligently; and, on the last occasion of his speaking to the

people, a very remarkable event took place, of which we must now read

the account given us by St. Luke in the Book of Acts.

"And upon the first day of the week, when the disciples came together

to break bread, Paul preached unto them, ready to depart on the

morrow."

The "breaking of bread" here spoken of, was the partaking of the Bread

and Wine which, on the night before His death, our blessed Lord

commanded to be received constantly by all His faithful followers, in

remembrance of His Body given, and His Blood shed, for our redemption.

This receiving of Bread and Wine we call "The Sacrament of the Lord's

Supper." The early Christians met to partake of the Lord's Supper on

the First Day of every week, the day on which Jesus rose from the

dead. On the night before St. Paul intended to leave Troas, the

disciples met together to partake with him, for the last time, of the

Lord's Supper, and to listen to his farewell counsels. Much had the

Apostle to say, and his hearers were anxious to learn of him, so that

he continued his speech until midnight. "And there were many lights in

the upper chamber, where they were gathered together." This upper

chamber was, on what we should call the third story, and, like all

Eastern houses, would have large windows opening even with the floor.

"Many lights," and a number of people, naturally made the room very

hot, so that the windows were wide open. "And there sat in a window a

certain young man named Eutychus, being fallen into a deep sleep: and

as Paul was long preaching, he sunk down with sleep, and fell down

from the third loft, and was taken up dead." The terrible death of

this young man would, of course, create much confusion and distress

amongst the assembled Christians. "And Paul went down, and fell on

him, and embracing him said, Trouble not yourselves; for his life is

in him." The Apostle did not ask God to bring Eutychus at once to

life, but he told the brethren that his life would come back, and that

they need not therefore grieve and distress themselves about him.

Those to whom St. Paul now spake had faith in God, Whose servant he

was, and therefore believed his words, and were content to wait the

Lord's time; and so they returned to the upper chamber, leaving the

lifeless body of Eutychus for a time, while St. Paul continued his

preaching. "When he therefore was come up again, and had broken bread,

and eaten, and talked a long while, even till break of day, so he

departed," and went at once on his way to Assos. The Apostle grudged

no labour done for the Lord; on the eve of a journey he gave up his

night's rest to preach the Gospel: Eutychus, who might probably never

have another opportunity of learning from him, had fallen asleep

instead of listening to the words of salvation. After St. Paul's

departure from amongst the brethren, the miracle which he had foretold

came to pass; for "they brought the young man alive, and were not a

little comforted." Comforted as to Eutychus himself, and comforted in

this additional proof, that St. Paul's words were indeed the words of

one under the especial direction and blessing of God Almighty, the

Lord of Life and Death. St. Luke now says, "And we went before to

ship, and sailed unto Assos, there intending to take in Paul: for so

had he appointed, minding himself to go afoot. And when he met with

us at Assos, we took him in, and came to Mitylene." This was the chief

town in Lesbos, one of the islands of the Archipelago: the whole

island is now called Metelin. St. Paul did not stop at Mitylene, for

we read that he and his company passed the island of Chios next day,

then that of Samos, and landed at Trogyllium, a town of Asia Minor, to

the S.W. of Ephesus; and next day they came to Miletus, still lower on

the coast, but directly to the south of Ephesus, from whence it was no

great distance. St. Paul knew that if he went to Ephesus, he should

find it difficult to get away again so soon as he wished; and

therefore he "had determined to sail by Ephesus, because he would not

spend the time in Asia: for he hasted, if it were possible for him, to

be at Jerusalem the day of Pentecost." But although he could not spare

time to visit Ephesus, he would not be so near without seeing some of

the elders of the Church, especially as he had something he wished

particularly to say to them. The chief ruler of the Church under St.

Paul was now journeying with him; for Timotheus, or Timothy, was

Bishop of Ephesus, and during his absence had left the care of the

Church to a certain number of elders, or chief men amongst the

believers. From Miletus, therefore, St. Paul "sent to Ephesus, and

called the elders of the church. And when they were come to him," St.

Paul spake to them. He reminded them, that he had freely preached unto

them the Gospel of Jesus Christ, in spite of all difficulties and

dangers; keeping back nothing that was profitable for them to know;

"testifying both to the Jews, and also to the Greeks, repentance

toward God, and faith toward our Lord Jesus Christ." He then told them

that now, by the direction of the Holy Spirit, he was going up to

Jerusalem, not knowing what would happen to him there; except that the

Holy Ghost had made known unto him, that in every city bonds and

afflictions awaited him. But St. Paul then declared, that the prospect

of imprisonments and persecutions did not trouble him, for that he was

quite ready to give up his life also, if so he could best finish the

work which the Lord had given him to do: in the faithful service of

God he should finish his course, or end his life, with joy. The

Apostle then spake words grievous for the Ephesians to hear; saying,

"And now, behold, I know that ye all, among whom I have gone preaching

the kingdom of God, shall see my face no more. Wherefore I take you to

record this day, that I am pure from the blood of all men; for I have

not shunned to declare unto you all the counsel of God." St. Paul had

thoroughly done his duty to the Ephesians, in showing them the way of

salvation; and if any of them failed to obtain it, such failure could

in no way be laid to him: he was "pure from the blood," the _spiritual

death_, of all men.

Chapter XXI.--ST. PAUL GOES UP TO JERUSALEM.

After reminding the elders of Ephesus of what he had done for them and

their countrymen, St. Paul exhorted them to take heed unto themselves,

and to all the flock over which the Holy Ghost had made them

overseers, so as in all things to set a good example to others; and to

feed the Church, or nourish and strengthen the souls of the brethren,

with the blessed truths of the Gospel, the pure Word of Him Who had

purchased the Church with his own blood. He told them, that he was the

more anxious to exhort them to do this, because he knew that, after

his departing, wicked men, whom he likens to "grievous wolves," would

enter in among them, not sparing the flock, but leading the brethren

astray to the destruction of their souls. And not only this, but also

of their own selves men should arise teaching false doctrines,

speaking perverse things, to draw away disciples after them. Having

thus warned them, St. Paul entreated them to "watch," remembering that

for three years he had not ceased to warn them of these things. Again

the Apostle commended the Ephesians to the grace of God, which was

able to give them an inheritance "among all them which are

sanctified": and ended by reminding them that he had "coveted no man's

silver, or gold, or apparel"; but that he had maintained himself by

working with his own hands, setting them an example that they also

should "remember the words of the Lord Jesus, how he said, It is more

blessed to give than to receive." "And when he had thus spoken, he

kneeled down, and prayed with them all." St. Paul knew well that

without the blessing and help of God no good thing can be done; and

thus did he set an example to all men for ever, to ask His aid in all

their works.

"And they all wept sore, and fell on Paul's neck, and kissed him,

sorrowing most of all for the words which he spake, that they should

see his face no more. And they accompanied him unto the ship," in

which he was about to sail from Miletus; anxious not to lose sight of

him before it was absolutely necessary. It was natural and right that

the elders of Ephesus should be deeply grieved, at hearing that they

would never again in this world, see one who had been so much with

them, and from whom they had learnt so much. But had they duly

considered his words, they would not have sorrowed most of all on this

account, but for the troubles which were to fall upon their Church

from false and wicked teachers, who would lead many to forsake the

Gospel, and thus destroy them for ever.

Having taken a final leave of the elders of Ephesus, St. Paul and his

company sailed to the island of Coos, or Cos; then to another called

Rhodes; and from thence to the coast of Asia Minor, where they landed

at Patara, a sea-port of Lycia. Here they found a ship about to sail

into Ph[oe]nicia, and going on board, they passed near the isle of

Cyprus, and finally landed at Tyre, "for there the ship was to unlade

her burden." Finding disciples at Tyre, St. Paul stayed with them

seven days, teaching and exhorting them. St. Luke tells us that some

of these disciples "said to Paul through the Spirit, that he should

not go up to Jerusalem." This means that the Holy Spirit had made

known to these disciples, that great troubles and dangers awaited the

Apostle at Jerusalem; and therefore they tried to persuade him that he

should not go up at all. St. Paul, however, knew that it was his duty

to go to Jerusalem at this time, and therefore no fear of personal

suffering would keep him away: he was ready to undergo whatever God

saw fit to send. St. Luke then says, "And when we had accomplished

those days, we departed, and went our way; and they all brought us on

our way, with wives and children, till we were out of the city: and we

kneeled down on the shore, and prayed."

The brethren at Tyre were grieved to part with St. Paul, particularly

foreseeing that sufferings awaited him at Jerusalem. They accompanied

him to the sea-shore, where the ship waited for him. Their last act

sets us an example of what we should do in all times of sorrow and

anxiety. They would not part without praying to God; so they all knelt

down where they were, and prayed earnestly from their hearts. The Lord

will hear all such real prayers, wherever we say them, or whether we

are kneeling or not; but if we kneel down and repeat words without

caring or thinking about what we are saying, that is not such prayer

as the Lord our God has promised to hear. When St. Paul and his

companions had prayed with the Christians of Tyre, and taken leave of

them, they "took ship,"--that is, embarked on board the ship, whilst

the others "returned home again."

From Tyre St. Paul sailed to Ptolemais, and landing there, stayed one

day with the brethren. Ptolemais was a celebrated sea-port of Syria,

to the north of Mount Carmel. In the Old Testament, Ptolemais is

called Accho. It was situated in that part of the Land of Canaan given

to the Tribe of Asher; and it was one of those cities out of which the

Children of Israel did not drive the idolatrous inhabitants, as the

Lord had commanded them to do. You will remember the sin and trouble

that came upon the Land of Israel, in consequence of the disobedience

of several of the tribes, who, instead of entirely driving out the

Canaanites, let them continue to live amongst them; by which they were

afterwards led into sin, and suffered much misery in consequence.

The town of Accho was enlarged and beautified, after the death of

Alexander the Great, by the first of the Egyptian kings, called

Ptolemy; and the name of the city was in consequence changed to

Ptolemais. We now call it Acre, and you will find Acre often spoken of

in history.

St. Luke now says, "And the next day we that were of Paul's company

departed, and came unto Caesarea: and we entered into the house of

Philip the evangelist, which was one of the seven; and abode with

him." We have heard of Philip as one of the seven deacons, (of whom

Stephen was another,) chosen to help the Apostles, by distributing

food and money to the believers, when they had all things in common;

and we have also heard of his being sent by the Spirit into the desert

between Jerusalem and Gaza, to teach the officer of Candace, queen of

Ethiopia; after which he returned to his home in Caesarea. This Philip

must not be confounded with the Apostle of the same name, a native "of

Bethsaida, the city of Andrew and Peter," unto whom our Lord said,

"Follow me." We do not call the deacon Philip an "evangelist," because

we only give that name to those four men who, by the inspiration of

God, wrote their several accounts of Christ's life and death; but St.

Luke might well call Philip so, because he preached the Gospel in

every place to which he was sent; and one who spreads the knowledge

of the Gospel by preaching it, was as much an "evangelist" as he who

spread it by his writing.

Philip had four unmarried daughters, to whom God had, in a miraculous

way, given His Holy Spirit, so that they "did prophesy." This was a

fulfilment of the ancient promise recorded by the prophet Joel, that

in the days of the Messiah the Spirit should be poured out upon their

sons and daughters, servants and handmaidens, so that they should

prophesy.

St. Paul stayed many days with Philip. We hear nothing of the work he

then did there; but St. Luke says, "And as we tarried there many days,

there came down from Judaea a certain prophet, named Agabus. And when

he was come unto us, he took Paul's girdle, and bound his own hands

and feet, and said, Thus saith the Holy Ghost, So shall the Jews at

Jerusalem bind the man that owneth this girdle, and shall deliver him

into the hands of the Gentiles." We have heard already of Agabus, as

one of the prophets who went from Jerusalem to Antioch, and foretold

the dearth, or famine, in consequence of which the Christians of

Antioch made a collection for the poorer brethren at Jerusalem, and

"sent it up by the hands of Barnabas and Saul," as St. Paul was at

that time called. Agabus, inspired by the Holy Spirit, now bore his

testimony to the dangers which threatened the Apostle at Jerusalem.

The consequence of this was, that St. Paul's companions themselves,

and "they of that place," (the brethren at Caesarea,) "besought him not

to go up to Jerusalem"; and so avoid the dangers which threatened him

in that city.

Here we see that even our friends may tempt us to sin, and that we

must be careful not to yield to their entreaties when they would make

us do wrong. When we know what our duty is, we must not be prevented

from doing it, either by love to our friends or fear of our enemies.

It is often very hard and difficult to do right, when those we love,

ask and beg us not to do it. In this way, children are often led to do

wrong. Let us all, whether we are old or young, take care not to give

way to such temptations; and, above all, let us never so tempt others

to do wrong: let us never ask any one to do what is wrong, but, on the

contrary, do all we can to persuade all to do what is right and

pleasing in the sight of God. St. Paul knew that it was his duty to go

up to Jerusalem; and therefore when those about him entreated him not

to go, he answered, "What mean ye to weep and to break mine heart?

for I am ready not to be bound only, but also to die at Jerusalem for

the name of the Lord Jesus."

Though the Apostle was firmly resolved to do his duty, and quite ready

to lay down his life for Christ's sake, if called upon to do so, it

grieved him to give pain to his friends; and therefore he reminds

them, that all their sorrow and weeping would but distress him more

and more--break his heart, as he expressed it, without in any way

changing his settled purpose to go up to Jerusalem.

When St. Paul had thus declared his unalterable determination, those

who had tried to persuade him not to carry it out, did what they

should have done at first: they left the whole matter in the hands of

God, for "when he would not be persuaded," they "ceased, saying, The

will of the Lord be done." Thus St. Paul's example had a good effect

upon the brethren.

St. Luke then says, "And after those days we took up our carriages,

and went to Jerusalem." The word "carriages" here does not mean

conveyances to take people from one place to another, but rather such

things as they _carried_ with them--their baggage, in short. Some of

the disciples from Caesarea went with the Apostles. Amongst them was an

old disciple, a native of Cyprus, called Mnason, who appears at this

time to have had a house in Jerusalem, where St. Paul and his company

were to lodge. St. Luke tells us, "And when we were come to Jerusalem,

the brethren received us gladly. And the day following Paul went in

with us unto James; and all the elders were present. And when he had

saluted them, he declared particularly what things God had wrought

among the Gentiles by his ministry. And when they heard it, they

glorified the Lord."

Chapter XXII.--TUMULT AT JERUSALEM.

St. James, and the elders of the Church at Jerusalem, glorified God,

upon hearing of the conversion of so many Gentiles by the teaching of

St. Paul, and then they "said unto him, Thou seest, brother, how many

thousands of Jews there are which believe; and they are all zealous of

the law: and they are informed of thee, that thou teachest all the

Jews which are among the Gentiles to forsake Moses, saying that they

ought not to circumcise their children, neither to walk after the

customs. What is it therefore? the multitude must needs come together:

for they will hear that thou art come."

The elders feared, that St. Paul's coming to Jerusalem might cause a

disturbance amongst the Jewish converts; who, though Christians,

reverenced the Law, and could not bear that it should be neglected.

They had heard exaggerated accounts of what the Apostle had taught;

for he had never said that it was _wrong_ to observe and do the things

commanded by Moses, and that therefore they _ought not_ to do them. He

had only said, that it was not _necessary_ to keep the ceremonial Law;

and that it was _useless_ to do so, because no man could obtain

eternal life by any such outward acts. St. Paul's great object was to

make the Jews understand, that the Law given by Moses, was only meant

to be binding until the Messiah came; and that as Jesus had now

visited his people, the ceremonial part of the Law was done away with.

God no longer required it to be observed: therefore, if the Jews chose

still to observe it, they must not imagine that by doing so they would

now find favour with God: the only way to gain his favour was by

believing in Jesus Christ, and trying, out of love for Him, to obey

all the commands and precepts of the Gospel: all who thus strove to

please God, would find favour in His sight, whether they kept the

ceremonial Law or not. The Jewish converts at Jerusalem, not clearly

understanding what St. Paul had taught, were set against him; and as

they would be sure to meet together to discuss the matter, as soon as

they heard of his arrival, the elders now said to one another, "What

is it therefore?"--that is, what can be done to quiet the fears of

these Jewish brethren. The plan that the Apostles and elders now

proposed, was one that would show the Jews, that St. Paul did not

think it _wrong_ to observe the forms of the Law, though he taught

that it was not _necessary_ to do so. What this plan was, we shall

hear from what they now said to St. Paul, "Do therefore this that we

say to thee: We have four men which have a vow on them; them take, and

purify thyself with them, and be at charges with them, that they may

shave their heads: and all may know that those things, whereof they

were informed concerning thee, are nothing; but that thou thyself also

walkest orderly, and keepest the law."

To understand this speech, we must remember that even in the time of

Moses, the Children of Israel were in the habit of showing their

piety, and their wish to serve God, by devoting themselves for a time

to the performance of special acts of worship; separating themselves

from their brethren, for the observance of certain forms and

ceremonies. A person who thus separated himself for a time from others

by a particular profession of religion, was called a Nazarite; and the

Lord Himself gave Moses directions, as to the outward forms and

ceremonies to be observed by every one, who should vow the vow of a

Nazarite. To take the vow of a Nazarite was a _voluntary_ act; that

is, it was at the choice of any person to take it: but once taken, the

person who had thus devoted himself to the special service of God, was

neither to drink wine, nor any of the drinks made from fruits or

honey: he was to drink water only, that his head might be cool and

clear, and better able to attend to his religious studies and

exercises. Then he was not to shave his head, nor to cut his hair;

neither was he to do any of the things usually done upon the death of

a relation, because such mourning for the dead would render him

unclean.

Some persons vowed themselves to be Nazarites for life; others only

for a certain number of years, months, or even days: and at the end of

the time, the Nazarite was to bring certain offerings unto the priest

to be presented to the Lord: then he was to shave his head at the door

of the tabernacle, and burn the hair in the fire which consumed the

peace offerings. After all the appointed ceremonies had been gone

through, the Nazarite was free from his vow, and might return to live

like other people. You will, I hope, remember Samson, who was a

Nazarite from his birth; and who fell into great trouble, because his

vow was broken, when his hair was cut off by Delilah.

Now at the time when St. Paul came to Jerusalem, there were four men

there, who had taken the vows of a Nazarite for a short time: their

time was nearly out, and the elders proposed that St. Paul should join

them in abstaining (or keeping) from such things, as they were

forbidden to do; and that he should "be at charges with them," that

is, pay for the sacrifices they must offer, before they could shave

their heads, and be free from their vows. The Jews looked upon it as

an act of piety, for any person to pay the expenses of those who had

taken the vow of a Nazarite.

We have now seen what the elders advised St. Paul to do, in order to

show the Jews that he was no _enemy_ to the Law of Moses, and did not

think it _wrong_ to observe its forms, if people liked to do so,

though it was unnecessary. And they added, "As touching the Gentiles

which believe, we have written and concluded that they observe no such

thing, save only that they keep themselves from things offered to

idols, and from blood, and from strangled, and from fornication": thus

repeating that decision of the Church, with which the teaching of St.

Paul agreed.

"Then Paul took the men, and the next day purifying himself with them

entered into the temple, to signify the accomplishment of the days of

purification, until that an offering should be offered for every one

of them." All this was done for the sake of peace, and to make the

Jews more willing to listen to St. Paul. Some people think it was not

right nor wise to act in this manner, because it might lead man to

believe, that the Law _ought_ to be observed in all its ceremonies,

and that St. Paul's practice did not quite agree with his preaching.

At any rate it had not the effect of satisfying the Jews; on the

contrary, it caused a serious disturbance. "When the seven days were

almost ended," some unbelieving Jews of Asia, who had persecuted St.

Paul in their own country, and were now come to Jerusalem for the same

purpose, "when they saw him in the temple, stirred up all the people,

and laid hands on him, crying out, Men of Israel, help: this is the

man, that teacheth all men everywhere against the people, and the law,

and this place." They declared that St. Paul, by his teaching, was

taking away from the Jews all their privileges as the chosen people of

God, and putting the heathen on an equality with them; that he taught

men not to respect the law, nor to reverence the temple; and that he

did not reverence it himself, but had polluted and defiled it; for,

said they, he "brought Greeks also into the temple, and hath polluted

this holy place." This they said, because they had seen an Ephesian

convert, named Trophimus, in the city with St. Paul, and "supposed

that Paul had brought (him) into the temple"; which of course he had

not done: because, though he knew that the entrance of a true

Christian into the temple would not be displeasing to God, he knew

that it would greatly offend the Jews, if any one who had been a

Gentile, went any further than the outer court of the temple, set

apart for the Gentiles: and he did not wish to offend or vex the Jews

needlessly. We should never do anything to vex or grieve others,

unless it is our _duty_ to do it. Our duty we must do, whatever be the

consequence.

The Jews, who now tried to stir up the people against St. Paul,

succeeded to their utmost wish in raising a disturbance, for "all the

city was moved, and the people ran together: and they took Paul, and

drew him out of the temple: and forthwith the doors were shut. And as

they went about to kill him, tidings came unto the chief captain of

the band, that all Jerusalem was in an uproar." The band here spoken

of, was the Roman garrison, or party of soldiers, posted in Jerusalem,

to keep the city in order, and prevent any kind of disturbance or riot

amongst the Jews. The chief captain of this band, at the time we are

speaking of, was a Roman named Claudius Lysias; "who," upon hearing of

the uproar, "immediately took soldiers and centurions, and ran down

unto them." They had not far to go, for the place in which they were

posted was the castle of Antonia, close to the north-west corner of

the temple. This castle, or strong tower, had been built by Herod the

Great: it was so high, that from the upper part, the soldiers on watch

could see what was going on in the two outer courts of the temple:

they would therefore have seen St. Paul dragged out of the temple by

an angry mob, and they would at once have taken these tidings to their

captain, who went down with all haste, and arrived in time to save the

Apostle's life; for the Jews feared the Roman soldiers, and when they

saw them, "they left beating of Paul"--that is, ceased to beat him.

"Then the chief captain came near, and took him, and commanded him to

be bound with two chains"; for as he naturally concluded that St. Paul

must have committed some crime, to make the Jews treat him in this

way, his first care was to secure him, that he might not run away, and

thus escape the punishment he deserved. We may be quite sure that the

Apostle would have made no attempt to escape; but that the Romans

could not know. When Claudius Lysias had secured his prisoner, he

"demanded who he was, and what he had done." To this question, no

reasonable answer could be given; for as St. Paul had not committed

any crime, no intelligible accusation could be brought against him:

and therefore, "some cried one thing, some another, among the

multitude": so that Claudius Lysias could make out nothing for

certain; "and when he could not know the certainty for the tumult, he

commanded him to be carried into the castle." The Jews, unwilling to

lose their victim, pressed after the soldiers who were leading him

away, eager to kill him. "And when he came upon the stairs," leading

up into the castle, "so it was, that he was borne," or carried, by

"the soldiers for the violence of the people. For the multitude

followed after, crying, Away with him." On the top of the stairs, the

Apostle was out of reach of his furious enemies; "and as Paul was to

be led into the castle, he said unto the chief captain, May I speak

unto thee?" These words were spoken in Greek, to the astonishment of

Claudius Lysias, who imagined that his prisoner must be a certain

Egyptian, or rather a Jew who had come from Egypt to Jerusalem, about

two years before this time. Giving out that he was a great prophet

sent by God, this man persuaded great numbers of people to go with him

to the Mount of Olives, promising, that they should see the walls of

the city fall down at his command: but he intended, with the help of

these people, to force his way into the city, and destroy the Roman

guards. This attempt was, however, prevented by Felix, the governor of

Judaea: many of these foolish people were killed, and the leader

himself fled into the wilderness, accompanied by a great number of

men, that "were murderers," or had committed other crimes which made

them liable to punishment. Josephus the historian tells us, that these

murderers were persons who, under pretence of religion, came up to

Jerusalem with daggers or short swords, concealed under their cloaks,

ready to do any act of violence. They were employed by Felix to murder

Jonathan the High Priest; and for this crime they of course received

no punishment. They afterwards made it a practice, to come up to

Jerusalem for all the feasts; and then, either by hiring themselves

out as assassins to those who wished to get rid of an enemy, or by

killing those against whom they had any grudge, they committed

numerous murders, even in the temple itself. The number of these

murderers became very considerable, and the Roman Government wished to

destroy them.

Chapter XXIII.--ST. PAUL BROUGHT BEFORE THE SANHEDRIM.

When St. Paul said in Greek to the Chief captain, "May I speak unto

thee?" he said, in answer, "Canst thou speak Greek? Art not thou that

Egyptian, which before these days madest an uproar, and leddest out

into the wilderness four thousand men that were murderers? But Paul

said, I am a man which am a Jew of Tarsus, a city in Cilicia, a

citizen of no mean city: and, I beseech thee, suffer me to speak unto

the people." Claudius Lysias readily granted this request. "And when

he had given him licence, Paul stood on the stairs, and beckoned with

the hand unto the people"; signifying that he had something to say, if

they would only be quiet and listen to him. The people were now

willing to hear him. "And when there was made a great silence, he

spake unto them in the Hebrew tongue, saying, Men, brethren, and

fathers, hear ye my defence which I make now unto you." It would seem

that many of those who had been crying out against St. Paul, had no

idea that he was himself a Jew, and able to speak to them in their own

beloved language; for "when they heard that he spake in the Hebrew

tongue to them, they kept the more silence." St. Paul then told the

people that he himself was born a Jew, and had been brought up in

Jerusalem by their famous teacher Gamaliel, who had taught him the

very strictest observance of the Law of Moses; and that he himself had

been so zealous for the Law, that he had at one time cruelly

persecuted the Christians, as the High Priest and all the elders of

the Jews could bear witness. Then he went on to give an account of all

that had happened to him on his way to Damascus, and how he had in

consequence become himself a believer in Jesus Christ. He also told

the people, that when he was afterwards in Jerusalem, the Lord had

appeared to him in a vision, and given him a positive command to go

and preach to the Gentiles, saying, "Depart: for I will send thee far

hence unto the Gentiles." Hitherto, the assembled multitude had

listened quietly to what the Apostle said, "they gave him audience

unto this word"; but when they heard him plainly declare, that it was

the will of God that the Gentiles should share His favour, which they

thought belonged only to themselves, they were filled with rage, and

would hear no more: they "lifted up their voices, and said, Away with

such a fellow from the earth: for it is not fit that he should live":

and they cast off their upper garments, that they might be ready to

stone him, and threw dust up into the air, to show their hatred and

contempt.

The Arabs in these days have a custom like this; for when any person,

who is speaking in public, says anything they disapprove of, they

throw dust into the air, to show that they have no respect for the

speaker and do not believe what he is saying. St. Paul was now in

great danger of being torn in pieces, if the people, who stood raging

and shouting round the stairs on which he stood, could catch hold of

him. Claudius Lysias saw that the only hope of stopping the uproar,

was to take St. Paul out of sight of the enraged multitude. "And as

they cried out, and cast off their clothes, and threw dust into the

air, the chief captain commanded him to be brought into the castle."

But he was as far as ever from knowing what the Jews accused St. Paul

of: he did not understand Hebrew, and therefore he had no idea of what

had been said; but he naturally thought, that it must be something

very wrong to put the people into such a rage. Seeing therefore, that

there was no other chance of learning the truth, he now determined to

have St. Paul beaten, according to the custom of the Romans, who

treated prisoners in this way, in order to make them confess what

crimes they had committed. Claudius Lysias therefore, after having had

the Apostle brought into the castle, "bade that he should be examined

by scourging; that he might know wherefore they cried so against him.

And as they bound him with thongs" to a pillar, as was usual in such

cases, "Paul said unto the centurion that stood by, Is it lawful for

you to scourge a man that is a Roman, and uncondemned?" The privileges

of a Roman, that is, of a Roman citizen, have been explained. The

centurion, who commanded the party of soldiers about to scourge the

prisoner, was fully aware of the danger of so treating one, who had in

any way obtained the freedom of Rome; and therefore, when he heard

such words spoken by his prisoner, he at once "went, and told the

chief captain, saying, Take heed what thou doest; for this man is a

Roman." Such a startling piece of intelligence, at once brought

Claudius to the spot where the prisoner stood bound with thongs to a

pillar, with the soldiers round ready to scourge him. "Then the chief

captain came, and said unto him, Tell me, art thou a Roman? He said,

Yea. And the chief captain answered, With a great sum obtained I this

freedom. And Paul said, But I was free born. Then straightway they

departed from him which should have examined him" by this torture: and

not only did the chief captain give up all idea of scourging St. Paul,

but he "also was afraid, after he knew that he was a Roman, and

because he had bound him."

Even binding a Roman citizen was unlawful, and for doing this Claudius

Lysias was liable to be punished. Nero, who had become Emperor of Rome

about four years before this time, on the death of Claudius, A.D. 54,

was a harsh and cruel tyrant; and though he would not have cared

whether St. Paul was tortured or not, he would have been very angry if

any of the laws concerning the Roman privileges had been broken; and

therefore Claudius Lysias had good reason to fear, that if St. Paul

complained of the treatment which he, a free-born citizen of Rome, had

received, the Emperor would cause him to be punished. If he had known

more of the precepts taught by Jesus, he would have felt sure that St.

Paul would have no wish to revenge himself in such a manner. The

Apostle made use of his rights as a Roman citizen to save himself from

a cruel punishment; because, if he had been scourged, it might have

led men to think that he must have been guilty of some crime to

deserve such a punishment; and it was necessary that the teachers of

the holy Word of God should appear blameless before all men.

The chief captain now took other measures for finding out what St.

Paul was accused of; and he summoned the Sanhedrim to meet, that they

might in a lawful manner examine and judge the prisoner, and so

ascertain whether there was any reason for the rage of the people

against him. We read, "On the morrow, because he would have known the

certainty wherefore he was accused of the Jews, he loosed him from his

bands, and commanded the chief priests and all their council to

appear, and brought Paul down, and set him before them. And Paul,

earnestly beholding the council, said, Men and brethren, I have lived

in all good conscience before God until this day."

Now that the Apostle was called upon to defend himself, he rightly

wished all men to understand, that he was no criminal deserving of

anger or punishment; but a man who had always tried to do what he

believed to be his duty in the sight of God: most truly could he say

that he had done this; for even when he persecuted the followers of

Jesus, it was under the mistaken idea that it was his duty to do so.

But the Jews were angry at his saying this, "and the high priest

Ananias commanded them that stood by him to smite him on the mouth.

Then said Paul unto him, God shall smite thee, thou whited wall: for

sittest thou to judge me after the law, and commandest me to be

smitten contrary to the law? And they that stood by said, Revilest

thou God's high priest? Then said Paul, I wist not, brethren, that he

was the high priest: for it is written, Thou shalt not speak evil of

the ruler of thy people."

The Apostle meant, that if he had known, or looked upon Ananias as

the High Priest, he would not have rebuked him in such words; because

a ruler of the people must be treated with respect, on account of his

office: but Ananias deserved the rebuke, for the Law commanded all who

ruled, or judged others, to do no unrighteousness or injustice

themselves; and Ananias broke the Law, and was guilty of very great

injustice in ordering St. Paul to be smitten in this way, before he

had been proved to be guilty of any crime. We must mention here that,

in fact, Ananias was _not_ the High Priest at this time. He had been

High Priest at the time of the famine, when Barnabas and Saul took

help to the poor brethren at Jerusalem; but after that, there had been

some disturbance between the Jews and Samaritans, and the Romans,

thinking Ananias to blame, deprived him of his sacred office, and sent

him as a prisoner to Rome: and though he was afterwards allowed to

return to Jerusalem, he was not restored to the office of High Priest,

to which another man, named Jonathan, had been appointed. This

Jonathan had been killed by the "murderers" hired by Felix the Roman

governor, and no other High Priest had as yet been appointed;

therefore there was, in fact, _no_ High Priest to be president, or

head, of the Sanhedrim. Under these circumstances, Ananias set himself

up as chief of the Council, and behaved in the unjust manner related.

St. Paul had only been a very few days in Jerusalem, and did not

perhaps know that Ananias had taken the office of High Priest upon

himself; or if he did know it, what he said would be a just rebuke to

him for having done so.

One other matter requires a few words, that is, the "whited wall," to

which St. Paul compared Ananias. We shall remember that our Saviour

said, "Woe unto you scribes and Pharisees, hypocrites! for ye are like

unto whited sepulchres, which indeed appear beautiful outwardly, but

are within full of dead men's bones and all uncleanness. Even so ye

also appear righteous unto men, but within ye are full of hypocrisy

and iniquity." In the same manner St. Paul applied the comparison of

the "whited wall" of a sepulchre to Ananias, who pretended to judge

and rebuke another, whilst his own heart was full of all evil passions

and iniquity.

Let us remember, that each such passage of Scripture has a lesson for

us: all who only think of what men will say, and try to _appear_ good

in the eyes of their fellow creatures, without trying to love and

serve God with all their heart, and to do His will whatever men may

think of them, are no more pleasing in the eyes of our Lord, than were

the Pharisees, whom Jesus compared to "whited sepulchres."

Now we must return to the Council of the Sanhedrim, and hear what the

Apostle said in his defence. St. Luke says, "But when Paul perceived

that the one part (of his hearers) were Sadducees, and the other

Pharisees, he cried out in the council, Men and brethren, I am a

Pharisee, the son of a Pharisee: of the hope and resurrection of the

dead I am called in question"--meaning that he was persecuted and

called to account, because he had taught that the dead would rise

again. "And when he had so said, there arose a dissension between the

Pharisees and Sadducees: and the multitude was divided. For the

Sadducees say that there is no resurrection, neither angel, nor

spirit; but the Pharisees confess both. And there arose a great cry:

and the scribes that were of the Pharisees' part arose, and strove,

saying, We find no evil in this man: but if a spirit or an angel hath

spoken to him, let us not fight against God." These scribes spake

well: but unhappily they did not speak in sincerity, but only out of

contradiction and spite to the Sadducees, whom they hated. They were

quite as much opposed to St. Paul's preaching to the Gentiles, as any

other class of persons could be; and therefore it was hypocrisy to

pretend to believe that an angel had bid him do so. St Paul, moreover,

had said nothing of any angel speaking to him; but had plainly

declared that Jesus Christ had spoken to him: and this of course the

Pharisees could not allow, because they would not acknowledge Jesus

Christ to be the Messiah. They were, in fact, fighting against

God--the very thing which they pretended to be afraid of doing.

The Sadducees were very angry, and the whole Council became a scene of

the greatest confusion and violence; so that Claudius Lysias feared

for his prisoner's life; and being answerable for his safety, he sent

his soldiers to bring him back into the castle, where he would be out

of danger.

Chapter XXIV.--ST. PAUL SENT TO CAESAREA.

We read in the Book of Acts, "And when there arose a great dissension,

the chief captain, fearing lest Paul should have been pulled in pieces

of them, commanded the soldiers to go down, and to take him by force

from among them, and to bring him into the castle."

In the midst of the troubles and dangers with which he was now

surrounded, the faithful servant of God was not left without comfort

and encouragement; for we read, that "the night following the Lord

stood by him, and said, Be of good cheer, Paul: for as thou hast

testified of me in Jerusalem, so must thou bear witness also at Rome.

And when it was day, certain of the Jews banded together, and bound

themselves under a curse, saying that they would neither eat nor drink

till they had killed Paul."

These men belonged to a party amongst the Jews, who were particularly

strict in the observance of all the forms and ceremonies of the Law;

and for their _zeal_ or eagerness in this matter, they were called

Zealots. These Zealots, quite overlooking the Moral Law, which

commanded "Thou shalt not kill," taught, that it was right to kill any

man who did not observe the whole of the Ceremonial Law: they

therefore made a practice of murdering, whenever they had an

opportunity, all whom they looked upon as enemies of the Law, without

waiting for any trial to decide whether or not they deserved

punishment.

The Chief Priest and elders, instead of trying to prevent such

wickedness, too often approved of the practices of the Zealots; as by

their means they got rid of many whom they feared and hated, and who

certainly could not justly have been found guilty of any crime, for

which they could have been put to death. These Jewish Zealots had

bound themselves by a curse to kill St. Paul; that is, they expressed

a wish that God would bring evil upon them, if they did not kill St.

Paul, before they ate or drank anything. Any such oaths are very

sinful at all times, even if the act we bind ourselves to do is a good

and righteous one, because it may not please God that we should do it:

man proposes, but God disposes; and we must be content with striving

to do what is right and useful, and leave the issue in His hands.

The Zealots, though they wickedly bound themselves by such an oath,

knew that there was no risk in any case of their being starved to

death, because any of their Rabbis could absolve, or set them free

from such oaths, whenever they did not find it convenient to keep

them.

There were more than forty of the Zealots which made this conspiracy

against St. Paul; and they, knowing that the Chief Priests and elders

would be only too glad to have the Apostle silenced in any way, went

to them to get their help in the execution of this wicked plot. They

told the Priests and elders how they had bound themselves by a curse

to kill St. Paul: and then said, "Now therefore ye with the council

signify to the chief captain that he bring him down unto you

to-morrow, as though ye would inquire something more perfectly

concerning him; and we, or ever he come near, are ready to kill him."

This was a plan very likely to succeed: Claudius Lysias would have

thought it very natural that the Sanhedrim should wish to examine St.

Paul quietly, which could not be done in the tumult and excitement of

the day before. He would, therefore, have sent his prisoner down with

a small guard of soldiers, sufficient to prevent his escaping: these,

the Zealots who would be lying in wait, could easily overpower by

their greater number, and thus they would have no difficulty in

murdering the Apostle. It is sad to think that priests and rulers,

whose duty it was to teach the people what was right, and to see that

every man was treated justly, should have agreed thus to entrap and

slay a man who had been guilty of no crime: but so it was, for they

consented to do their part in the proposed scheme.

The enemies of St. Paul must now have thought his destruction certain:

but they forgot that if the Lord was on the Apostle's side, all their

plots would come to nothing. And so it proved: for the Lord, Who had

work for His faithful servant to do, caused this plot to become in

some way known to a young man, the son of St. Paul's sister. We know

nothing of this young man; whether he was still a Jew, or had, as is

more probable, become a Christian: all we are told is, "And when

Paul's sister's son heard of their lying in wait, he went and entered

into the castle, and told Paul."

We have now another example as to the duty of using all human means,

whilst humbly depending upon the blessing of God, without which all

our efforts are unavailing. St. Paul had the promise of God, that he

should live to preach the Gospel in Rome; therefore he was well

assured that the Zealots could not harm him. He also knew that the

Almighty could work a miracle for his deliverance; but he knew that to

depend upon such a display of Divine power, would be tempting God, not

trusting in Him. St. Paul felt, that the Lord, Who most generally

brings about events through human actions, had now given him the means

of saving his own life; and that it was his duty to make use of them,

in order to defeat the wicked plot contrived by the Zealots and the

Council.

When St. Paul had heard from his sister's son the plot laid for his

destruction, he "called one of the centurions unto him, and said,

Bring this young man unto the chief captain: for he hath a certain

thing to tell him. So" the centurion "took him, and brought him to the

chief captain, and said, Paul the prisoner called me unto him, and

prayed me to bring this young man unto thee, who hath something to say

unto thee. Then the chief captain took him by the hand, and went with

him aside privately, and asked him, What is that thou hast to tell

me?" Then the young man told him all that was proposed, and begged him

not to yield to the request of the Council. Having heard what he had

to say, "the chief captain then let the young man depart, and charged

him, See thou tell no man that thou hast shewed these things to me."

Claudius Lysias immediately took measures to save St. Paul, without

giving any cause or pretence for a disturbance, by refusing what would

appear to be a reasonable request from the Sanhedrim: and he

determined at once to send his prisoner out of the city, so that when

asked to produce him before the Council, he could truly say, that it

was no longer in his power to do so. We read that "he called unto him

two centurions, saying, Make ready two hundred soldiers to go to

Caesarea, and horsemen three-score and ten, and spearmen two hundred,

at the third hour of the night; and provide them beasts, that they may

set Paul on, and bring him safe unto Felix the governor," whose

residence was at Caesarea. At the same time Claudius Lysias wrote a

letter to be given to Felix, by those who conducted St. Paul to

Caesarea. "And he wrote a letter after this manner: Claudius Lysias

unto the most excellent governor Felix sendeth greeting. This man was

taken of the Jews, and should have been killed of them: then came I

with an army, and rescued him, having understood that he was a Roman.

And when I would have known the cause wherefore they accused him, I

brought him forth into their council: whom I perceived to be accused

of questions of their law, but to have nothing laid to his charge

worthy of death or of bonds. And when it was told me how that the Jews

laid wait for the man, I sent straightway to thee, and gave

commandment to his accusers also to say before thee what they had

against him. Farewell."

Now this letter was not quite a truthful account of what had

happened: Claudius Lysias told the story most favourably for himself,

by making it appear that he rescued St. Paul because he was a Roman

citizen; whereas he did not know that fact, till he was on the point

of scourging the prisoner--a circumstance of which he makes no

mention. In relating anything, either by word of mouth or by letter,

we should be very careful to state exactly what happened, whether it

is favourable to ourselves or not. Saying that he had given

commandment to the accusers to go down to Caesarea with their

complaints, was different; because by the time the letter reached

Felix, the command would be given. Of course he could say nothing to

the Jews that evening, as it was needful to send the Apostle away

secretly; but we may be sure that the next day, when the Council

demanded that St. Paul should be brought before them for further

examination, this advice was given to them. The third hour of the

night was about nine o'clock in the evening, and "then the soldiers,

as it was commanded them, took Paul, and brought him by night to

Antipatris," a city about thirty-eight miles from Jerusalem, and

twenty-seven from Caesarea. It had been rebuilt, like many other

cities, by Herod the Great, who called it Antipatris, after his father

Antipater.

Here St. Paul was quite out of reach of the Zealots who had banded to

kill him, and so large a guard was therefore quite unnecessary: so

that "on the morrow" the soldiers "left the horsemen to go with him,

and returned to the castle" of Antonia. The horsemen went on, "who,

when they came to Caesarea, and delivered the epistle to the governor,

presented Paul also before him. And when the governor had read the

letter, he asked of what province" the prisoner was. And when he

understood that he was of Cilicia, "I will hear thee, said he, when

thine accusers are also come. And he commanded him to be kept in

Herod's judgment hall." Herod's judgment hall, in which Felix

commanded the Apostle to be kept till his accusers should come down,

was a large building erected by Herod the Great as a palace for

himself: part of it was afterwards made into a residence for the Roman

governor of Judaea; and part of it was used as a prison for prisoners,

not charged with any great or serious crime. Here, then, St. Paul was

kept for five days. "And after five days Ananias the high priest

descended," or went down to Caesarea, "with the elders, and with a

certain orator named Tertullus, who informed the governor against

Paul."

An orator was a person who was able to make a good speech upon any

subject set before him. Many men made a business of this; that is, a

man who was able to speak well, would speak for others, who were not

able to do so, on condition of being paid for his services. Thus, if

any man were accused of a crime, he would get one of these public

orators to speak for him at the time of trial, and try to persuade the

Judge that he was innocent, whether he really were so or not. The same

sort of thing is done amongst us, by barristers--men who have made it

their business to study the laws of their country, in order to advise

and help others who are ignorant in such matters. The Jewish priests

and rulers were so very anxious that Felix should believe St. Paul to

be in the wrong, and condemn him accordingly, that they had engaged an

orator named Tertullus, to come and speak for them, and make the best

of their case; so as to persuade Felix to condemn St. Paul, and thus

gratify their malice.

Chapter XXV.--ST. PAUL ACCUSED BEFORE FELIX.

Tertullus "informed the governor against Paul,"--that is, he came to

Caesarea for the express purpose of informing the governor of the many

and serious accusations, which the Jews brought against the prisoner.

The accusers being now come, Felix sat to judge the matter, and hear

what each party had to say. "And when he was called forth, Tertullus,"

in the name of the Jewish priests and rulers, "began to accuse" Paul,

"saying, Seeing that by thee we enjoy great quietness, and that very

worthy deeds are done unto this nation by thy providence, we accept it

always, and in all places, most noble Felix, with all thankfulness.

Notwithstanding, that I be not further tedious unto thee, I pray thee

that thou wouldest hear us of thy clemency a few words."

Now Felix was a harsh and tyrannical governor; and though he had done

good service in freeing the country from the robbers which had

infested it, and in punishing impostors (like the Egyptian), he had

caused the High Priest to be murdered, and had often driven the Jews

into rebellion by his barbarous and unjust acts. In short, his whole

conduct created such disturbances in the land, and made him so hateful

to the Jewish people, that within two years of this time, they

petitioned the Roman Government for his removal; and Porcius Festus

was appointed governor instead of him. When therefore Tertullus, as

the mouthpiece of the Jews, spake in this way of the peace and quiet

they enjoyed under his excellent government, they were not expressing

their real true opinions, but were only saying what they thought would

please Felix, and make him more willing to do what they wished.

Tertullus having thus prepared the way, went on to bring his

accusations against St. Paul, saying, "For we have found this man a

pestilent fellow, and a mover of sedition among all the Jews

throughout the world, and a ringleader of the sect of the Nazarenes:

who also hath gone about to profane the temple: whom we took, and

would have judged according to our law. But the chief captain Lysias

came upon us, and with great violence took him away out of our hands,

commanding his accusers to come unto thee: by examining of whom

thyself mayest take knowledge of all these things, whereof we accuse

him."

This speech was full of falsehood, inasmuch as it so misrepresented

what had happened, as to lead Felix to think that the prisoner before

him had proved himself a dangerous enemy to the Roman Government, and

that the chief captain had violently and unnecessarily interfered with

the peaceable exercise of the Council's rights, of examining into

those matters of which St. Paul was accused. The Jews, however,

assented, saying that these things which Tertullus had spoken were

true.

When Tertullus had thus informed Felix, the latter called upon St.

Paul to answer to these charges. Felix having now been governor of

Judaea for four or five years, knew something of the religion, laws,

and customs of the Jews, and was therefore the better able to judge in

these matters. "Then Paul, after that the governor had beckoned unto

him to speak, answered, Forasmuch as I know that thou hast been of

many years a judge unto this nation, I do the more cheerfully answer

for myself: because that thou mayest understand, that there are yet

but twelve days since I went up to Jerusalem for to worship. And they

neither found me in the temple disputing with any man, neither raising

up the people, neither in the synagogues, nor in the city: neither can

they prove the things whereof they now accuse me."

In these few words, the Apostle contradicted absolutely the charges

brought against him by his enemies. Felix, he knew, would understand

his wish of going to Jerusalem to keep the Feast of Pentecost, and

that, as he had only been in the city for twelve days, he could not

have done much to stir up the people to rebellion. Having thus

declared the falseness of the charges brought against him, the Apostle

went on to notice what was in fact the real cause of all the

persecution against him; and boldly said, "But this I confess unto

thee, that after the way which they call heresy, so worship I the God

of my fathers, believing all things which are written in the law and

in the prophets: and have hope toward God, which they themselves also

allow, that there shall be a resurrection of the dead, both of the

just and unjust. And herein do I exercise myself, to have always a

conscience void of offence toward God, and toward men. Now after many

years I came to bring alms to my nation, and offerings. Whereupon

certain Jews from Asia found me purified in the temple, neither with

multitude, nor with tumult. Who ought to have been here before thee,

and object, if they had ought against me. Or else let these same here

say, if they have found any evil doing in me, while I stood before the

council, except it be for this one voice, that I cried standing among

them, Touching the resurrection of the dead I am called in question by

you this day."

We cannot read this beautiful speech without wishing that each one of

us could say from our hearts, that we too are endeavouring so to live

and act, that our consciences may not reproach us with any wilful sin.

It was customary for the Jews, in whatever countries they might happen

to dwell, to send alms and offerings from time to time to Jerusalem;

and St. Paul had now, according to that custom, brought contributions

from the foreign Jews. We should notice the close of St. Paul's

speech, when he challenges the priests and rulers to say, whether any

fault whatever had been proved against him during his examination

before the Sanhedrim, unless they looked upon his having said, "that

the Jews persecuted him because he had preached the resurrection of

the dead," as a crime. St. Paul's accusers seem to have answered

nothing; they were unable to contradict him, for he had spoken nothing

but the truth, and had plainly shown that he was no "pestilent

fellow," nor mover of sedition among the people.

"And when Felix heard these things, having more perfect knowledge of

that way, he deferred them, and said, When Lysias the chief captain

shall come down, I will know the uttermost of your matter. And he

commanded a centurion to keep Paul, and to let him have liberty, and

that he should forbid none of his acquaintance to minister or come

unto him." Felix, living at Caesarea, where Cornelius, a Roman

centurion, had been so wonderfully converted, and where Philip the

deacon, and many other Christians resided, must have heard a good deal

about the doctrines of "that way" of worshipping the Lord; and he had

certainly found, that the Christians were better subjects, and

altogether better men, than the Jews. He would not therefore be

inclined to condemn St. Paul _because_ he was a Christian; and,

listening carefully to the accusations and defence just made before

him, he saw at once that the prisoner had not committed any crime

whatever, and that the whole affair arose from the hatred, which the

Jews bore to the followers of Jesus Christ. Instead, however, of

boldly pronouncing sentence one way or the other, he tried to pacify

the Jews by putting off the trial till Claudius Lysias, whom they had

accused of illegal violence, could come down; and mean time he

entrusted St. Paul to the care of a centurion, with orders not to

treat him as a prisoner. It must have been a bitter disappointment to

the Jews, to see the man whom they persecuted thus kindly treated.

We may also see the protecting hand of God overruling these events.

Had St. Paul been set at liberty, the Jews would doubtless have tried

to take his life; but under the watchful care of the centurion, he was

safe from their malice.

Whether Claudius Lysias ever did come down to Caesarea, we are not

told; but it is quite clear that St. Paul was neither declared guilty

of any offence deserving punishment, nor set at liberty, which, as an

innocent man, he ought to have been.

St. Luke next tells us, "And after certain days, when Felix came with

his wife Drusilla, which was a Jewess, he sent for Paul, and heard him

concerning the faith in Christ." It has already been said that

Drusilla was one of the daughters of Herod Agrippa, who died miserably

at Caesarea, as a punishment for allowing himself to be treated as a

god. Drusilla had been married to another man, but Felix had persuaded

her to leave her husband, and become his wife. This was a great sin in

both Felix and Drusilla. After the trial of St. Paul, the governor

appears to have left Caesarea for a while; and when he came back,

bringing Drusilla with him, they both wished to hear more of the

doctrines of Christianity, and therefore they sent for St. Paul, that

he might talk to them "concerning the faith in Christ." St. Paul was

always ready to speak the truth boldly in the service of his heavenly

Master; and knowing that Felix was an unjust and unrighteous ruler,

and a man who at all times thought only of pleasing and indulging

himself, without caring what injury or suffering he inflicted upon

others, he took this opportunity of showing the sinfulness of such

conduct, and that those who persisted in it would be punished

hereafter, when Jesus Christ should come to judge the world. "And as

he reasoned of righteousness, temperance, and judgment to come, Felix

trembled"; for his conscience told him, that he was guilty of the very

sins for which the Apostle declared that the wrath of God would fall

upon the impenitent. Well would it have been for him, if the fear

which made him tremble, had made him at once anxiously inquire in true

penitence, What must I do to be saved? But, unhappily, he took another

course, too often followed amongst ourselves: he did not _like to

hear_ such things, and so he tried to put them away, and answered, "Go

thy way for this time; when I have a convenient season, I will call

for thee."

Even in worldly matters, it is a good maxim, never to put off till

to-morrow what ought to be done to-day. Infinitely more does it apply

to spiritual things; to repentance, to abstaining from what we feel to

be wrong, to making the sacrifice we know we ought to make, to doing

the duty which we perceive we ought to do. Never let us put off such

things, and thus quench the Spirit of God speaking in our hearts. If

we wilfully let one opportunity slip, we may never have another given

to us. There is no "season" so "convenient" for doing right as the

moment in which we feel what _is_ right. Felix stifled the voice of

conscience, which answered to St. Paul's teaching; and we have no

reason to believe that the convenient season ever came, for, though he

often talked with him after this, we hear of no good results from such

meetings; nor could any good results be expected, from a course in

which covetousness had so great a share; for one of the governor's

motives for keeping the Apostle still in some sort as a prisoner, was

the hope that he or his friends would purchase his liberty, by giving

money. But Felix ought to have felt, that St. Paul would never offer a

bribe, which it was very wrong for any Judge to take. However that may

be, we read, "He hoped also that money should have been given him of

Paul, that he might loose him: wherefore he sent for him the oftener,

and communed with him."

Chapter XXVI.--ST. PAUL BEFORE FESTUS.

"But after two years, Porcius Festus came into Felix' room: and Felix,

willing to shew the Jews a pleasure, left Paul bound." Felix might now

at least have let the Apostle go, for he could no longer hope for any

advantage by leaving him still a prisoner. This governor had never

tried to please the Jews by a just and kind government: then he

preferred pleasing himself: now, that it does not interfere with his

own gratification, he was willing to do the Jews a pleasure, by

committing another sin, in the detention of an innocent man, whom he

well knew ought to have been set free long ago. The Bible says truly,

that "the fear of man bringeth a snare," and the same may be said of

the wish to please him, when we cannot do so without doing wrong or

neglecting our duty.

Felix gained nothing by thus sacrificing St. Paul, for the Jews of

Caesarea followed him to Rome, and there made such complaints of him to

the Emperor Nero, that it was with great difficulty that Felix saved

himself from severe punishment. The new governor of Judaea, when he

"was come into the province," made in the first instance a very short

stay at Caesarea, and "after three days" went up to Jerusalem. Of

course in this short time, he had not had leisure to hear anything

concerning St. Paul. The Jews of Jerusalem, therefore, gladly seized

this opportunity to try and prejudice Festus against St. Paul. "Then

the high priest and the chief of the Jews informed him against Paul,

and besought him, and desired favour against him, that he would send

for him to Jerusalem," to be there tried. But they had another end in

view; even the same which the Zealots, with the approbation of the

Sanhedrim, had hoped to accomplish on a former occasion. The high

priest and the elders, knowing well that St. Paul could not be found

guilty of any crime, only besought Festus to have him brought to

Jerusalem, because they were determined to get rid of him, by "laying

wait in the way to kill him." But their wicked scheme was again

defeated, for "Festus answered, that Paul should be kept at Caesarea,

and that he himself would depart shortly thither. Let them therefore,

said he, which among you are able, go down with me, and accuse this

man, if there be any wickedness in him."

And when Festus had been about ten days in Jerusalem, "he went down

unto Caesarea; and the next day sitting on the judgment seat, commanded

Paul to be brought. And when he was come" before the judgment seat,

"the Jews which came down from Jerusalem stood round about, and laid

many and grievous complaints against Paul, which they could not prove.

While he answered for himself, Neither against the law of the Jews,

neither against the temple, nor yet against Caesar, have I offended

anything at all." Festus quite saw that St. Paul had been guilty of no

offence towards the Roman Government, but that the whole matter

concerned the doctrines and customs of the Jewish Law; and that he, as

the Roman governor, had no cause to keep him prisoner, or trouble him

any further. "But Festus, willing to do the Jews a pleasure, answered

Paul, and said, Wilt thou go up to Jerusalem, and there be judged of

these things before me?" The Sanhedrim was the proper Court to try

questions concerning the Jewish Law. Festus knew nothing of the plots

to kill St. Paul, for he was a just man, and would not have

countenanced such wickedness. He could not order St. Paul to be tried

by the Sanhedrim, for the authority of that Court was not recognized

by the Romans; but probably with the view of convincing the Jews that

St. Paul had not offended against their Law, he proposed that the

Apostle should go up to Jerusalem to answer their charges.

"Then said Paul, I stand at Caesar's judgment seat, where I ought to be

judged: to the Jews have I done no wrong, as thou very well knowest.

For if I be an offender, or have committed anything worthy of death, I

refuse not to die: but if there be none of these things whereof these

accuse me, no man may deliver me unto them. I appeal unto Caesar." As a

freeman of Rome, St. Paul could only be tried for any crime, by a

Court composed of Judges appointed by Caesar; hence called "Caesar's

judgment seat." Again, he declared that he was innocent of any offence

against the Jews, but that he had no wish to escape a lawful trial, or

any just punishment; but that if he were not found guilty of any

crime, no person had any right to put him in the power of men so well

known to be his enemies as the Jews were. He ended by making use of

another privilege belonging to a Roman citizen, that of appealing unto

Caesar: after which he could only be tried at Rome, by persons

appointed especially for that purpose by the Emperor himself. A

freeman of Rome who had been tried anywhere and found guilty, could

then appeal to Caesar, if he thought his sentence unjust. Or before

trial, if he suspected that his judge was not acting according to law,

he could thus appeal to the Emperor. An appeal to Caesar was highly

respected by every person in authority, and any magistrate who, after

such an appeal, dared to punish a prisoner, would himself be liable to

severe punishment. This, and all the privileges of a Roman citizen,

were so much respected, that many years after this time, when the

Christians were persecuted by order of the Emperor Trajan, a Roman

called Pliny, whose duty it was to have all Christians put to death,

wrote a letter to the Emperor, in which, after speaking of the numbers

he had executed because they would not give up their religion, he

says, "There are others, guilty of similar folly, but finding them to

be Roman citizens, I have determined to send them to Rome." Perhaps

these poor creatures had appealed to Caesar; at any rate, Pliny,

respecting their privileges, thought it safest to send them to Rome,

though there could be no doubt that the Emperor would immediately

order them to be put to death.

It was usual for a Roman President, or Judge, to have a small Council

of some of the chief Romans in the province, whose advice he could ask

in any doubtful matter. Festus had such a Council; for we read, "Then

Festus, when he had conferred with the council, answered, Hast thou

appealed unto Caesar? unto Caesar shalt thou go." Thus did the Lord

overrule events to fulfil his words, "thou must bear witness also at

Rome." Before St. Paul could be sent off from Caesarea, he was again

called upon to defend himself and declare his doctrines. St. Luke

says, "And after certain days king Agrippa and Bernice came unto

Caesarea to salute Festus." This Agrippa and Bernice were both the

children of Herod Agrippa, and therefore Drusilla was their sister.

The Emperor Claudius had made Agrippa king of some of the Roman

Provinces in Asia, and had also given him some dominions in Judaea,

which had been added to by the present Emperor Nero. It was probably

to look after these dominions that Agrippa was now come into the

country, bringing his sister Bernice with him; and it was very natural

that they should go to Caesarea to visit the governor. Festus, who was

evidently rather puzzled about St. Paul, as he could see no reason for

the accusations of the Jews, was glad to have an opportunity of

talking over the matter with one, who being himself a Jew, would know

the laws and customs of his own people, as well as those of the

Romans. Therefore, when Agrippa and Bernice had been at Caesarea "many

days, Festus declared Paul's cause unto the king, saying, There is a

certain man left in bonds by Felix: about whom, when I was at

Jerusalem, the chief priests and the elders of the Jews informed me,

desiring to have judgment against him. To whom I answered, It is not

the manner of the Romans to deliver any man to die, before that he

which is accused have the accusers face to face, and have licence to

answer for himself concerning the crime laid against him. Therefore,

when they were come hither, without any delay on the morrow I sat on

the judgment seat, and commanded the man to be brought forth. Against

whom when the accusers stood up, they brought none accusation of such

things as I supposed: but had certain questions against him of their

own superstition, and of one Jesus, which was dead, whom Paul affirmed

to be alive. And because I doubted of such manner of questions, I

asked him whether he would go to Jerusalem, and there be judged of

these matters. But when Paul had appealed to be reserved unto the

hearing of Augustus, I commanded him to be kept till I might send him

to Caesar."

By "their superstition," Festus meant the religion of the Jews: for

the heathen always thus spake of it, and said, that "Moses was the

inventor of the Jews' superstition." The heathens saw that the Jews

believed in an Almighty power, of which they knew nothing, and did

certain things to obtain favour from the God they worshipped: this

they called Superstition, and no doubt they looked upon the Christian

religion in much the same light.

The term "Superstition," might much more properly be applied to the

belief and practice of the Romans themselves, with all their omens and

auguries, supposed to reveal the will of their imaginary gods; and

their sacrifices and ceremonies, in order to gain their favour.

At the time of which we are now speaking, the Jews _had_ indeed

introduced many superstitions into their religion; for they thought to

please God by outward forms and ceremonies, whilst they committed all

manner of sins, and rejected the Messiah.

The Christians were ready to give up all earthly joys and comforts,

and to suffer death, rather than act contrary to the religion which

they professed; and this the heathens looked upon as "foolishness."