The Sabbath-School by W. N. Glenn

International Tract and Missionary Society · Oakland, California · Apr 10, 1884

FromSigns of the Times, Vol. 10, No. 15.

The Sabbath-School.

By W. N. Glenn

LESSON FOR THE PACIFIC COAST.—APRIL 26.

ACTS, CHAPTERS 19:21—20:6.

Paul's Idea of Spreading the Gospel.

THE manner in which the apostle had been led into Europe, on his second missionary tour, and his successes there, although amidst great persecution, did much to enlarge his views concerning the work of the Lord. After the signal victory achieved at Ephesus, when "many of them who used curious arts brought their books together and burned them" (Acts 19:19), it is said that "Paul 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." Verse 21.

A short time afterward, during his three months' stay in Greece (chap. 20:2, 3), he wrote his epistle to the Romans. In the fifteenth chapter of that letter he gives his reason for desiring a new field. In verse 19, he states that "from Jerusalem, and round about from Illyricum, I have fully preached the gospel of Christ." And in the next verse he declares his purpose to preach where Christ had not been named, lest he should "build upon another man's foundation." He had in mind the fulfillment of Isa. 52:15: "That which had not been told them shall they see; and that which they had not heard shall they consider." When he turned from the Jews to the Gentiles at Antioch in Pisidia (Acts 13:47), he had also claimed to be fulfilling Isaiah's prophecy of the mission of the gospel of Christ, "I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth."

PAUL, more than any other of the apostles, seemed to comprehend the great commission of the Lord, "Go ye into all the world and preach the gospel to every creature." He raised up many flourishing churches, but in none of them did he settle down to enjoy the comforts of life, realizing luxuriant support as the reward of his labors. In Rom. 15:23 we get an idea of how thoroughly the apostle had done his work: "But now having no more place in these parts," &c. Now the majority of modern preachers find "no more place" where there is not a church already raised up for them to step into and get a support; but Paul felt compelled to leave a region that was thoroughly cultivated and full of churches of his own building, in order to find labor where the word had not been preached.

But Rome was not the end of his purposed journey in that direction. He merely intended to stop there when he should take his journey into Spain, and have them bring him on his way thitherward. Rom. 15:24. Here we see that his plan contemplated the "end of the earth," as Isaiah's prophecy, above quoted, had foretold. Spain then included Portugal, extending to the Atlantic, and being the end of the earth as then supposed. Whether he ever visited Spain or not, we have no information, but he did go to Rome, something over two years afterward, as a prisoner, after a two years' imprisonment at Cesarea for the truth's sake.

As Paul never had been at Rome, and there was a church there (see Rom. 16), it might be queried whether he would not there find another man's foundation. But it appears evident that the church at Rome was largely the fruit of his own labor. The church was at the house of Aquila and Priscilla, Paul's converts, who had returned to Rome, their former home. In his letter, he salutes twenty-six persons by name, besides families, all of whom seem to have been acquaintances and fellow-laborers. Two, Andronicus and Junia, his kinsmen, were "of note among the apostles" and in Christ before him. When Paul first went to Antioch there were many Jews there who had been banished from Rome by a general decree; but, at the date of this letter, several years later, many of them had returned. They had become Christians while in Achaia, or in Asia. Epenetus is here mentioned as "the first-fruits of Achaia unto Christ."

The Uproar at Ephesus.

THIS lesson is largely devoted to the trouble caused by Demetrius, a silver-smith, whose business was making miniature images of Diana. The complaint of this man is a testimony to the extent and influence of the work that had been done in behalf of the gospel: "Not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people." If unbelievers like Demetrius were the only persons whose concern for their business hindered the work of the Lord, the cause would always be prosperous. But it has ever been a fact that selfishness has been a marked characteristic with many in the ranks of professors; and hundreds are to-day standing aloof from the Sabbath of the Lord, in the face of their convictions, on account of the business sacrifice in view, or the dread of not being able to make a living.

THE characteristic mob confusion soon swayed the populace, "and the more part knew not wherefore they were come together." But Gaius and Aristarchus had been arrested, being Paul's companions, and Jews. It may be remarked that in all those heathen localities the Jews were liable to be identified with the Christians, as both worshiped the same God, and opposed idolatry; and Paul (as also his most prominent assistants) was a Jew. At Philippi the charge against Paul and Silas was, "These men, being Jews, do exceedingly trouble our city, and teach customs which are not lawful for us to receive, neither to observe, being Romans." Chap. 16:20, 21. The unbelieving Jews, therefore, always imagined it necessary for them to assert their opposition to Christianity, in order to defend themselves against the dreaded charge of trying to set up a new king (see chap. 17:7.), and generally they led out in the persecution of the new teachers.

On this occasion, however, they seem to have acted more especially on the defensive. They were probably in danger in the confusion, as it is said "some cried one thing and some another," and there was no doubt a strong feeling against the Jews. Therefore they put forward a man named Alexander, who endeavored to make a defense; but the excited mob would not listen to him, and set up a cry of "Great is Diana of the Ephesians," which was continued about two hours. The deluded people, in their desperate zeal, supposed that this would establish Diana's greatness, just as the Ecumenical Council of Rome imagined that their vote would confirm the pope's infallibility.

IT is worthy of mention that "certain of the chief of Asia," although not of the faith; were Paul's friends. This gives us an idea of the apostle's character. It is asserted by commentators that these were persons who presided over sacred things and over the public games. They were chosen annually, to see that the proper services of religion were observed, and that proper honor was rendered to the emperor. Their friendship for the apostle shows that his manner of conducting himself and his work was such as to command the respect of the authorities. It is evident then that he did not abruptly assail idolatry, or unnecessarily provoke opposition. We know that he never compromised with error, and therefore the respect of these dignitaries must have been gained by a gentlemanly, Christian course.

The same idea is gathered from the speech of the "town clerk," after he had quieted the mob, in reference to the companions of Paul who had been dragged into the theater. He said they were neither robbers of churches [temples] nor blasphemers of the goddess. He laid the blame of the tumult upon Demetrius and the craftsmen, expressing no fear of trouble from the Christians. It is a good point for Christian representatives to give no other occasion of offense than the respectful presentation of the truth. We can only rejoice at the evil that is said against us, when it is said falsely. Matt. 5:11.

Paul Goes again to Macedonia.

THE first six verses of chapter 20 is all the historical account we have of this journey from Ephesus into Macedonia, and return to Troas en route to Jerusalem, covering a period of several months. The date of this visit is generally fixed at A. D. 58 or 59. The apostle took an affectionate farewell of the disciples at Ephesus, immediately after the tumult described in the previous chapter, and never again returned. On his return to Jerusalem, he sailed by Ephesus, but, stopping at Miletus, a sea-port, he sent for the elders of Ephesus to come down there for a short interview. Here he told them that they should see his face no more. Verse 16 and onward.

PAUL'S movements on this journey were largely governed by his concern for the church at Corinth, whither he had sent Titus with what is called the first epistle to that church. He says he was minded to go that way to Macedonia, and return by the same route; but to spare them he "came not as yet unto Corinth." 2 Cor. 1:16, 23. He did not wish to visit them again until he heard how they had received his letter, and acted upon his suggestions in regard to disciplining unworthy members. In the 2d chapter of 2 Cor. we have his experience at Troas, where he stopped on his way to Macedonia to wait for Titus. He had previously sent Timothy and Erastus in advance to Philippi. Acts 19:22. At Troas, although a door was opened unto him to preach Christ, he had no rest because Titus did not come, and went on to Macedonia.

Of the visit in Macedonia, it is only said that he gave them "much exhortation," all of which was in view of the fact that he did not expect to see the churches in that region again. But we learn from his second letter to the Corinthians that it was here that he finally met Titus, and being much pleased with the result of his mission, wrote that epistle. This epistle was also forwarded by Titus, and was addressed not only to the Corinthians, but "to all Christ's people throughout the whole province of Achaia." On this Conybeare and Howson remark: "The twofold character of this epistle is easily explained by the existence of the majority and minority in the Corinthian church. Towards the former the epistle overflows with love; towards the latter, it abounds with warning and menace. The purpose of the apostle was to encourage and tranquilize the great body of the church, but at the same time he was constrained to maintain his authority against those who persisted in despising the commands of Christ delivered by his mouth. It was needful, also, that he should notice their false accusations, and that (undeferred by the charge of vanity which they brought) he should vindicate his apostolic character by a statement of facts, and a threat of punishment to be inflicted on the contumacious."

A MERE mention is made of continuing this journey into Greece, and remaining there three months, although, as before shown, the epistle to the Romans was written during this time. As he attempted to go to Syria from here, his

plans were again frustrated by the attempt of the Jews to take his life, and he was obliged to return through Macedonia and Troas. Few men have had their own plans, as ministers, so often hindered as Paul—sometimes by the enemy, and sometimes by the Spirit of God. Yet we find, many times, individuals of far less ability almost ready to give up the work, and even turn against it, because they cannot be permitted to carry out their own ideas. On the other hand, some think they are approved of God because their erroneous course is not peremptorily checked by Providence. Some of Paul's dearest designs were hindered by years of imprisonment, yet he "fought the good fight" to the end. His was an example of "patient continuance in well-doing," whether he could have his own way or not. W. N. GLENN.