THE plan of these chapters requires haste. The events associated with evangelisation by Paul in twelve different places have to pass quickly under review, and to be compressed into small compass. Nine of these places have already been visited: Paphos and Antioch, as related in Acts 13; Iconium, Lystra, and Derbe, in chapter 14; Philippi in 16; Thessalonica, Berea, and Athens, in 17. The three remaining to be visited are Corinth, Ephesus, and Rome. These three were influential centres, and not less than five years and a half were spent in them by Paul. He was eighteen months in Corinth, two years in Ephesus, and two years in Rome. In all three places, moreover, there seems an indication that a longer period was spent than what is named. May not the words of Luke - "And Paul after this tarried there yet a good while" - indicate a time beyond the eighteen months? Again, are the three months of chapter 19:8 to be added to the two years of the tenth verse? And, lastly, was Paul's stay in Rome limited to the two years in his own hired house? But our review of these busy years must be restricted to one article. We begin by accompanying the apostle from Athens to

This city was only two short day's journey to the west from Athens. It was "a noted city of Greece, in the isthmus which joins Peloponnesus (the Morea) to the continent. On a vast rock rising abruptly about two thousand feet above the level of the sea, was the citadel, called the Acrocorinthus. Corinth had two harbours, Cenchrea, about eight miles distant on the Eastern or Saronic Gulf, and Lechum on the Western or Corinthian Gulf, a mile and a half away. Situated thus advantageously, Corinth became wealthy and strong. After suffering various reverses, the city was at length utterly destroyed by the Roman General Mummius, 146 B.C. For a century it lay waste, only some temples and the citadel remaining. In the year 46 B.C. Julius Caesar restored it, and made it the Roman capital of the province of Achaia. It was repeopled partly by freedmen from Rome. Its former beauty soon returned ... Its situation secured to it extensive commerce, and made it the post and highway of the natural and artistic products of the Orient and Occident. Becoming populous and very rich, Corinth also became luxurious and corrupt to a proverb."

"When Paul went from Athens to Corinth, he entered on a scene very different from that which he had left. It is not merely that his residence was transferred from a free Greek city to a Roman colony; as would have been the case had be been moving from Thessalonica to Philippi. His present journey took him from a quiet provincial town to the busy metropolis of a province, and from the seclusion of an ancient university to the seat of government and trade."

These quotations sufficiently indicate why Paul, especially in view of his cool reception at Athens, should go to Corinth. The opportunities of trade would insure the presence these of a large settlement of Jews, and the mercantile connection of Corinth with the whole civilised world, would lead to the wide dissemination of the good seed, if the gospel could be once established in Corinth.

were at their commencement as full of difficulty and anxiety as they were afterwards full of encouragement. The effort in Athens has the appearance of being simply an effort by the way; but at Corinth Paul commences in a deliberate manner, which indicates his intention of making a prolonged and systematic effort. He first seeks a lodging and work, and he finds both with a Jew and his wife, Aquila and Priscilla, who had lately come from Italy. It is scarcely probable that Paul had even these two as his fellow-Christians; for if they had been, surely their common faith would have been mentioned as well as their common trade as a reason for Paul staying with them. It is not unlikely that Paul persuaded them that Jesus was the Christ while labouring with them during the week. However that may be, the close contact of Paul and this worthy paid led to one of those true friendships which are among the noblest fruits of the gospel. How deeply Aquila and his wife came to esteem Paul and his work may be seen in the words of Paul in the letter to the Romans. "Salute Prisca and Aquila my fellow-workers in Christ Jesus, who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles." While employed with them on week days, on the Sabbath Paul sought to persuade the Jews in the synagogue. Judging from analogy, we may be sure that opposition would at once begin to shape itself. Paul all alone might well be, as in his first letter to the Corinthians he say he was, with them "in weakness, and in fear, and in much trembling."

But just then Silas and Timothy arrived from Macedonia. This would relieve Paul of his anxiety about the churches in Macedonia. He thereupon pressed the claims of Jesus with intense vigour, but, unhappily, with the usual result - the opposition of the Jews. Then he felt himself justified in turning to the Gentiles. Shaking his garments in solemn Jewish fashion, he left the synagogue, saying, "Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles."

Now a new phase of the work began. His efforts in the synagogue had not been altogether without fruit. Aquila and Priscilla, if they had not joined him before, we may suppose would do so now, and Titus Justus offered his house for the meetings of the disciples. As soon as this separation had taken place Paul began to reap a larger

"Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptised." "We derive some information from Paul's own writings concerning the character of these converts. Not many of the philosophers, - not many of the noble and powerful, but many of those who had been profligate and degraded were called" (1 Cor. 1:26; 6:11). From Paul's language we infer that the Gentile converts were more numerous that the Jewish. But there was one signal victory of the gospel over Judaism in the conversion of Crispus, who with his whole family joined himself to the new community. Notice

with those we have already studied. Although the writer of Acts does not in these later chapters go so fully into details about conversion, yet we have striking proofs that there was a uniform order observed. With that order the reader is now familiar, and upon it there is no need to linger. But it is interesting to note how clearly the brief statement, that "many of the Corinthians hearing believed, and were baptised," coincides with what we have seen exemplified so often.

1. The Word of God was spoken.

2. The Corinthians heard.

3. They believed. Faith comes by hearing.

4. They were baptised.

It has sometimes been affirmed that the apostle in his allusion to these baptisms, contained in 1 Cor. 1:10-17, treats baptism as unimportant. On the contrary, an examination of the passage shows it to present baptism as so important that Paul forbore to baptise, lest the Corinthians should miss the signification of the ordinance. Just as the implied answer to the question, "Was Paul crucified for you?" is, No, Christ was; so the answer to the other question, "Were you baptised into the name of Paul?" is, No, but into the name of Christ. Baptism was a solemn initiation into a name. It was needful to fix the attention of the Corinthians on the right name - the name of Christ. Paul avoided all risk of an abuse of his name, not by slighting baptism, but by refraining from being the baptiser. Hands belonging to a less tempting party name could be usefully employed in baptising.

Paul's success was not unattended with difficulty. In the Second Epistle to the Thessalonians, which was written from Corinth, as was also the First, the apostle asked them to pray that be might be delivered from

He was accompanied as far as Ephesus by his fast friends, Aquila and Priscilla, now his "fellow-labourers in Christ Jesus," as well as in tent-making. Luke, after mentioning how the interest roused by Paul's visit to the synagogue at Ephesus led to his promising to come back, very rapidly narrates his saluting the church in Jerusalem, visiting Antioch, making a tour through the churches of Galatia and Phrygia, and so travelling through the upper country of Asia Minor fulfilled his promise by returning to Ephesus. But before we lose sight of Corinth we must take note of

He was an Alexandrian Jew. He was eloquent, and mighty in the Scriptures; and he was as teachable as he was mighty, the latter being the natural result of the former. He was also fervent in spirit, diligent in teaching, and bold in speaking. His helpful work in Achaia is briefly described. "He helped them much who had believed through grace; for he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ." Apollos used the Old Testament writings as we have seen that Peter, and Philip, and Paul did.

While Apollos was at Corinth Paul reached Ephesus on his return from Jerusalem.

"lay in a fertile alluvial plain south of the river Cayster, not far from the coast of the Icarian Sea, between Smyrna and Miletus. ... Under the Roman government Ephesus was a free city, with its own magistrates and other officers, and legal assemblies. Thus in Acts 19:35, 38, we read of "the townclerk" and "deputies," that is, proconsuls. This city became the great emporium of trade for the Asiatic regions; and, consequently the inhabitants became luxurious and dissolute. Magic was studied and practised here. At the head of the harbour of Ephesus stood the magnificent temple of the goddess Diana. This was one of the seven wonders of the world. It was built by the most eminent architects, of the choicest marble, the cost being defrayed by all the Greek cities, aided by Croesus, king of Lydia. Many years were spent in its erection. It was burned by Herostratus in 355 B.C., on the same night that Alexander the Great was born. It was then rebuilt with still greater magnificence. Its length was 425 feet by 200 broad. The roof, which was of carved cedar, was supported by 127 Ionic columns of sixty feet high. The folding doors were of cypress, and the staircase, was formed of a single vine from the island of Cyprus. This wonderful temple was made the depository of the wealth of Western Asia." The sacred image of Diana, said to have fallen from heaven, though "freely idealised in many of the current representations, was in reality a hideous fetish, originally meant for a symbol of fertility and the productive power of nature." "The silver shrines, of which mention is made in Acts, were probably small models of this image and that part of the temple in which it stood. These shrines were eagerly purchased by visitors, who carried them home and set them up in their houses. There were games held in honour of Diana, and officers called Asiarchs superintended them. In our version these persons have the title of the chief of Asia." But see margin of the Revised Version. This city was, with the exception of Rome, the most important of the scenes of Paul's toils, and has been compared with some of them as follows: "It was more Hellenic than Antioch, more Oriental than Corinth, more populous than Athens, more wealthy and more refined than Thessalonica, more sceptical and more superstitious than Ancyra or Pessinus."

was the first event of this visit of Paul to Ephesus. There were about a dozen men who knew nothing of the distinction between the baptism taught by John, and that taught by Jesus. The fuller teaching of Jesus and His apostles, and the fuller blessing accruing, were unknown to them. They did not even know of the presence of the Holy Spirit as He had been manifested under Christianity. They had been baptised as John Taught. But when they were instructed by Paul respecting the name of Jesus, they were immersed into that sacred name.

Their second baptism differed in three ways from their first.

1. It was retrospective. It pointed back to the Messiah who had come, whereas the baptism of John looked forward to the expected Messiah.

2. It was into the name of the Lord Jesus. See Revised Version.

3. It was followed by the onlaying of an apostle's hands, which resulted in miracle power - speaking with tongues and prophesying.

was Paul's second sphere of activity in Ephesus. He went to the synagogue for three months. Luke has indicated

1. His work in the synagogue - he spoke.

2. His subject - the things concerning the kingdom of God. It was the same as Philip's in Samaria (Acts 8:12).

3. His manner of speech.

a) Boldly.

b) Disputing - reasoning, arguing.

c) Persuading.

There was a threefold result.

a) Hardening.

b) Unbelief - disobedience in the Revised Version.

c) Antagonistic speaking.

When opposition thus developed, it was time for Paul, not only to leave the synagogue, but also to separate from such hopeless companions the disciples whom he had gained. Accordingly, we find him transferring his argumentations to

Two years' daily instruction was given here. This is the most lengthened and systematic effort that has come under our notice in accompanying these first missionaries of good news. Prior to visiting Corinth, Paul's stay at any one place seems to have been short. But even in Corinth we were not told of daily disputings, nor of the spreading of the word to the regions around. In all probability both things would, to some extent, take place in connection with Corinth; but in Ephesus they were so pronounced that the historian remarks thereon. Paul disputed "daily in the school of one Tyrannus. And this continued by the space of two years; so that all they who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks." Ephesus was a centre of operation for the whole of Asia. Ephesus stands first of the seven churches of Asia addressed in Rev. 2-3.

The published theme was "the word of the Lord Jesus," and reasoning was the method of teaching adopted by Paul.

The divine co-operation was very marked. "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." The condition of Ephesus was so peculiar, the curious arts of the magicians were so prevalent, that it was needful that the proofs of Christianity be varied, plentiful, and beyond all reasonable doubt.

Success creates imitators. Such success as Paul's was specially tempting. Daring and unprincipled men ventured to set themselves up as

"Certain also of the strolling Jews, exorcists, took upon them to name over them who had the evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth." Sceva, a Jew, had seven sons who thus presumed. They borrowed the name employed by Paul, but they possessed not the faith that made the name omnipotent. The consequence was an ignoble defeat. Even an evil spirit may sometimes render justice to dishonest tricksters. "The evil spirit answered and said, Jesus I know, and Paul I know; but who are yet? And 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."

The encounter happened in a house, but the news of the defeat became wide-spread, and contributed to the triumph of Christianity. All in Ephesus heard, "and fear fell on them all, and the name of the Lord Jesus was magnified."

Nor was it fear without power, the name of victory with scant reality. Numerous trophies were gained in many becoming believers. And there were many voluntary confessions of the poor magic tricks by which the people had been duped. "The study of magic was prosecuted with such zeal at Ephesus, that the Ephesian letters, certain charms, or words used in incantation, became much celebrated." Books of the magicians were burned, valued at 50,000 pieces of silver, or £2000. The sacred name could not contain under its shadow these hollow pretences. The conflagration of the books was a sure sign of

"So mightily grew the word of God and prevailed." The declaration of the growth of the word gives a vivid picture. It is not the growth of revelation, in the sense of increased disclosure of the divine will. What is contemplated is the effect produced by God's word, the growth of it in the changed lives of numerous converts. The word was a living power, springing up in many lives, and triumphing over the gaudy, trifling customs heretofore prevalent.

A similar declaration is found in Acts 12:24. "The word of God grew and multiplied." There, as here, it is the spread of the word, its acceptance by many, that is under consideration.

To the same effect is Acts 6:7. "And the word of God increased; and the number of the disciples; multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith."

The growth of the words was measured by its victory over evil.

During this triumph of the truth, and while Paul was contemplating revisiting Macedonia and Achaia, and an after journey to Jerusalem, there arose

Demetrius was the leader of an antagonistic movement to Paul. His assault was on a two-fold ground.

1. A certain trade was endangered by Paul. In Ephesus there was carried on a lucrative trade in "shrines for Diana." The word translated shrines is the ordinary word for temple. As the number of Christians increased, and idolators decreased, there was less demand for these miniature temples of Diana. Paul was largely the cause of the reduction of sale. The tradesmen naturally joined Demetrius against Paul.

2. Diana might be despised. Paul's teaching was that the productions of men's hands were no gods at all. If Paul prevailed, Diana would be nowhere. Custom, association, popularity and superstition were operated upon; and these, combined with the decrease of trade, filled the people with wrath and the city with confusion.

The speech of Demetrius had the merit of presenting a clear issue, and it was finely effectual in enlisting the sympathies of those for whom it was spoken.

But there was more of kindred feeling than of either knowledge or sense; for "the more part knew not wherefore they were come together." The two Macedonians, Gaius and Aristarchus, Paul's travelling companions, were in an awkward plight in the hands of the uproarious mob, and Alexander, a Jew, was howled down, the mob managing to agree in giving vent to their feelings by vociferating for two hours, "Great is Diana of the Ephesians."

Into the midst of this excited rabble, congregated in the theatre, Paul was wishful to enter; but the disciples prevented him, and some of the Asiarchs who were friendly to him specially requested him to refrain from the adventure.

It was left to the townclerk to quieten the populace. Judging from what has been preserved of his speech he accomplished his task with adroitness.

1. He assumed as indisputable that Ephesus was devoted to the worship of Diana.

2. His deduction therefrom was that they should be quiet; there was no occasion to become excited.

3. A mistake had been made in seizing some of the Christians. The apprehended men were neither sacrilegious nor blasphemers. While quieting the multitude the Ephesian townclerk was exonerating the Christians. He was striving to make peace all round.

4. If there was anything wrong, it should be rectified legally; the law courts could be employed, or a lawful assembly summoned.

5. The concourse and riot of that day were declared to be without reason.

The the crowd was thus soothed and dismissed.

When the tumult had subsided, Paul left Ephesus. We cannot follow him in his subsequent journeys, as these do not shed any fresh light on the subject of these pages. Some years of his life intervene between our parting with him at Ephesus and our joining him in

"The renowed city of Rome stands on the river Tiber, about fifteen miles from its mouth, in the plain which is now called the Campagna. It was founded, according to tradition, in 753 B.C., by Romulus. ... By degrees the city was extended from the Palatine Hill, on which it was founded, so as to include within its limits six other hills. Rome was then called the City of the Seven Hills. ... The population has been computed to have been, in the time of Augustus, at least one million three hundred thousand; and in the reigns of Vespasian and Trajan, about two millions." At the dawn of Christianity Rome was at the zenith of its power.

Paul had long purposed to see Rome (Acts 19:21). It had been revealed to him that he was to go there (chap. 23:11). Now, after more than two years' imprisonment in Cesarea (chap. 24:27), the last chapter of Acts tells of him arriving in Rome as a prisoner. Paul's wish was realised - he was in Rome, and his work there was to be productive of good (Phil. 1:12-14); but how complicated the net of events that had landed him there.

Bitter persecution and unreasonable imprisonment must have told on Paul's sensitive constitution. We need not therefore wonder that when the brethren of Rome came out of their city a few miles to meet him, he felt thankful and encouraged. "When the brethren heard of us, they came to meet us as far as Appii Forum, and The Three Taverns; whom when Paul saw, he thanked God and took courage."

The events in Rome, as related in these last verses of Acts, may be summarised as follows:

1. Paul a privileged prisoner. While the other prisoners were delivered to the captain of the guard, "Paul was suffered to dwell by himself with a soldier that kept him." His innocence could scarcely be unknown, and he had acted a prominent part on the voyage in storm and shipwreck. His known innocence and general behaviour may account for the manner in which he was treated.

2. An invitation to the Jews. Paul lost no time; "after three days he called the chief of the Jews together."

3. Paul's address to the Jews. Addressing them as brethren, he briefly explained why he was there as a prisoner. He had nothing against his nation or their customs, and he had no wish to accuse them of anything before the Emperor. The Roman authorities had adjudged him innocent and would have liberated him; but the Jews had so opposed that he had been compelled to appeal to Caesar. After all, it was a Jewish hope that animated him, and had brought him into trouble. About that hope, therefore, he wished to speak to them.

The address is a marvel of considerateness for the Jews. The rancorous ill-will which had been persistently displayed toward Paul is passed over without a word of complaint, and everything which he says is calculated to win the attention of his countrymen in Rome. And, so far, he succeeds, as is seen in

4. The reply of the Jews. No accusation against Paul had come to their ears; and they were wishful to hear what he had to say about the sect of the Nazarenes, although they knew it to be everywhere spoken against.

5. Another meeting was accordingly arranged. "And when they had appointed a day, there came many to him into his lodging."

6. Paul's exposition. "He expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening." The theme is twofold, as at Ephesus - the kingdom of God and Jesus. So it is described as having been in Samaria. Indeed, so it seems to have been everywhere. God had constituted Jesus King in the new administration. On this exhilarating theme Paul expatiated the whole day - "from morning till evening."

7. Disagreement among the Jews. Some believed, some believed not.

8. Paul's warning to them. Isaiah had accurately described them. God-sent teachers might come to them, sounding plain teaching in their ears, and laying clear proofs before their eyes; but understanding and perception would not follow, for their hearts were not in sympathy with spiritual things, and their ears were not attuned to heavenly sounds, and they deliberately closed their eyes, being afraid lest anything should turn them from their previous course of life. Paul's last word to them was that God's salvation would be accepted by the Gentiles. The Jews departed, but they were not at rest; they "had great reasoning among themselves."

9. Paul two years in his own hired house. Was he still a prisoner, though in his own house, and not in the common prison? Within the compass of two verses is compressed a report of the uninterrupted, free teaching of all comers for two whole years. The unrecorded results are beyond all human calculation.

And during these years were penned the Epistles of the first imprisonment. They are: Ephesians, Philippians, Colossians, and Philemon.

The reader should observe the progress in lengthened and systematic teaching. Not only were there years spent in Corinth, Ephesus, and Rome, instead of months or perhaps weeks, in some of the places visited earlier, but also the work undertaken was conducted in a more definitely arranged method. In Corinth the synagogue was left, and regular assemblies were held in a house; in Ephesus every day for two years a school was employed; and in Rome Paul made his own house the seat of instruction.