SEPTEMBER 13.- -TROUBLE AT JERUSALEM.-Acts xxi. 17-36. SUMMARY.-Paul meets the elders of the Church in Council, and enters into a detailed account of his missionary labours. The difficulties of his position are explained to him, and in obedience to the suggestion of the elders he goes into the temple for the performance of a vow. On one of the days of his presence there, a tumult so dangerous occurs that Paul is only rescued from death by the intervention of the Roman soldiery. SYMPATHY AND ANXIETY.-V. 17-20. 1st part. The sympathy Paul would have at the house of Mnason amongst those brethren who probably like Mnason were allied by language and blood to the Gentile world. The anxiety would arise concerning Paul's reception before the Council. So now Paul and certain brethren enter the Council. Who are these brethren ? See ch. xx. 4. They would tell their own story and present their gift: not without effect in softening prejudice in many hearts. By sign or call from James, (see Illustration I.) Paul rises. The story of four years' labours was then told particularly. The hearers' minds would travel through strange countries, (mention some,) rejoice in great successes, (at Philippi, Corinth, Ephesus,) weep at great trials, (at Philippi, Miletus, Ephesus.) The impression was on the whole favourable; probably by some direct act of devotion, on their knees, or in words of some Psalm, the whole assembly glorified the Lord. EXPEDIENCY.-V. 20, 2nd part, to ver. 26. Surely all would now be right; no more trouble for Paul; no more strife in the Church. No! a small group of men there upon whom Paul's narrative has had no effect; to whom prayer and praise have brought no tenderness; a Pharisaic faction, who had sent their emissaries to the Gentile Churches (ch. xv. 1). Besides these, a great number of Jewish Christians who, though without extreme bitterness, were as much Jews as Christians, babes only, believing in a Jewish Messiah. Paul has spoken plainly, no doubt, about his views of the Mosaic economy as they are expressed in the Epistles: 1 Cor. vii. 17-19; ix. 20. He had probably referred to his own circumcision of Timothy (ch. xvi. 13), and his own vow in Cenchræa (ch. xviii. 18). But could not Paul do something now that could be seen and understood by every one? See what James says, ver. 24, 25, and Illustration II. So Paul unites with the men in certain ceremonies of purification in the temple, the very next day, and gives notice to the priests of his intention to pay the expenses when the services should be terminated. TUMULT AND DANGER.-V. 27—36. Let us note the localities mentioned. The temple was not one building, like a church or chapel, but a collection of halls, porticoes, and open spaces, all connected with the shrine, or temple proper. There was a court or space for the Gentiles, into which Paul might have entered with any of his Gentile friends; not so as to the court of the Israelites. It was separated from the other courts by a balustrade, and upon the pillars of the gate was an inscription forbidding any but a Jew to enter, upon pain of death. It was within this enclosure or "holy place" that Paul was first seen and seized. Through that he was hurriedly thrust, and the huge gates hastily closed. In the court of the Gentiles beyond, his death by violence was nearly accomplished. The castle of Antonia overlooked the temple, and had access to it; it contained accommodation for a thousand soldiers, some of whom were stationed there during the festivals of the Jews, as at such times that turbulent people were most given to disturbance. Now let us turn to the events. Who began the tumult? ver. 27 with ch. xix. 33. What cry did they raise? They, in these words, testify to the influence of the Apostle, -every one had heard of him; to his industry, for he seemed to have been everywhere. But they misrepresent his teaching; how? All that he had ever taught was that the Jewish law was no longer necessary to salvation, and that its obligations ought not to be transferred to the Gentiles. They further made a strong mis-statement upon a mere supposition; what? Cries and shouts were raised; rumours of the tumult passed into the court of the Gentiles, and then out into the AFTERNOON LESSONS. crowded streets of the city. A mob rushed into this court, and in the midst Paul bent beneath repeated blows. A hasty rescue was effected; by whom? How was Paul made secure? A chain would be passed from each hand of Paul to that of a soldier. As the troops retreated with their prisoner, the crowd, angry at being disappointed of their prey, surged up to the very steps of the castle; so, to save their prisoner, the soldiers were compelled to carry him up the stairs. REFLECTIONS.-1. Have sympathy.— There are always some near us who are in sorrow or anxiety. Be to such like the brethren who received Paul gladly. 2. Be firm.-Paul knew his own Illustrations.-I. MEETING 105 principles, and did not shrink from the scenes where he knew they would be tried and opposed. Have clear experience of religion, and clear views of truth, and stand by them. 3. Be conciliatory.-Sympathise with those who differ from you; give way to the weaknesses of others where you can do so without forfeiting your own consistency. 4. "Think it not strange concerning the fiery trial which is to try you," 1 Peter iv. 12-14. QUESTIONS. - With whom did Paul find comfort? Who accompanied him into the Council? What was the order of proceeding there? What was Paul desired to do? why? What was the issue of this? Where was Paul seized? Where was he almost killed? By whom was he rescued? What place did they come from? How did the crowd express their murderous intention? IN THE HOUSE OF JAMES. "In order to estimate the importance of what is here narrated as going on in this spot and at this moment; we must.. keep before our minds all the circumstances. Naturally, St. Paul must have connected his narrative with the report which, at an earlier period, had been made by him and Barnabas to the great synod at Jerusalem, of all that had been accomplished in Asia Minor. (See Acts xv. 12.) Since that date all that those commencements in Asia Minor would have led men to anticipate, had been fully effected and developed. . . The conversion of the Gentiles had been effected to an incomparably wider extent. To assure ourselves of this fact we have only to recall the names of Philippi, Thessalonica, Corinth and Ephesus. Moreover, this work of conversion has penetrated far deeper than before. Not only individuals, but whole households had been received into the Church of Christ. We have also seen that, in the great focus and centre of Gentile world and character, even the populace had evinced a favourable disposition towards the preaching of the Gospel. Furthermore, this work of God stands already so firm and has so sure a foundation in the domain of paganism,.. that it had begun of itself to spread farther on all sides."-Baumgarten. II. THE VOW. "It was customary among the Jews for those who had received deliverance from any great peril, or who from other causes desired publicly to testify their dedication to God, to take upon themselves the vow of a Nazarite, the regulations of which are prescribed in the sixth chapter of the Book of Numbers. In that book no rule is ·Îaid down as to the time during which this life of ascetic rigour was to continue: but we learn from the Talmud and Josephus that thirty days was at least a customary period. During this time the Nazarite was bound to abstain from wine and to suffer his hair to grow uncut. At the termination of that period, he was bound to present himself in the Temple, with certain offerings, and his hair was then cut off and burnt upon the altar. The offerings required were beyond the means of the very poor, and consequently it was thought an act of piety for a rich man to pay the necessary expenses, and thus enable his poorer countrymen to complete their VOW."-Conybeare and Howson, vol. ii., pp. 263, 264. SEPTEMBER 20.- -PAUL'S ADDRESS FROM THE STEPS OF THE CASTLE.Acts xxi. 37-40; xxii. 1-22. For repetition, ch. xxii. 20, 21. INTRODUCTION.-Let the teacher read over Acts ix. 1-19, and before reading the present Lesson in class, question his scholars as to what they remember of the circumstances narrated there. We-21,) and how it turned his life into are now going to have the same facts, not from a second person, as there, but from the lips of the man himself. These "things old" will gain by being placed in different lights, and yield both interest and benefit. PAUL GAINS PERMISSION TO SPEAK. Ch. xxi. 37-40. The commanding officer keeps near his prisoner, and forms his own opinion concerning him. A short time before this, an Egyptian had gathered a large body of discontented Jews on Mount Olivet, declaring that the walls of Jerusalem would fall down at his word. Among his followers were four thousand assassins. They were dispersed by the Roman troops, but the Egyptian escaped. This account we have from Josephus; the events were recent. The Roman officer now thinks, In this prisoner I have that Egyptian. His reflections are disturbed by the Greek words from his prisoner's lips. How did Paul explain this? What request did he make? A very bold request, but it is granted, for, from the first, Paul's manner and aspect seem to have won the respect of the officer. He faces round to the people: a mass of excited faces, here and there amongst them, councillors, aged Pharisees, venerable scribes, (the "fathers" of Paul's first sentence,) stirring up the common people against the "heretic." Now another language drops from the Apostle's lips; what? That was the spoken language of the people, though much changed from its original form, and was most loved for its connection with their nationality and religion. THE SPEECH ANALYSED. He refers (ch. xxii. 3-5) to his birth, education, zealous Pharisaism and persecuting spirit. Not one amongst them all was a more zealous Jew, than he had been in those days, now getting far back in memory. He then (ver. 6-10) gives a plain account of the event which had changed his character and his future. He passes on to his blindness, cure, baptism and commission to preach the Gospel, as delivered to him by Ananias, ver. 11-16. He narrates how that call was given to him a second time, in a peculiar place and under peculiar circumstances, (ver. 17 a channel entirely new. The speech was here interrupted; otherwise we may infer that Paul would have gone on to show how the same Hand Whose guidance he had thus far traced, had led him to travel from land to land to preach the Gospel, and how that Hand had everywhere prospered his work. "FOLLOW PEACE WITH ALL MEN."Heb. xii. 14; Rom. xiv. 19. This was not a scene of peace. Rage in the many faces in front of the speaker; pain in his own frame; imminent danger awaiting him; no wonder if he should speak with excitement, reproof, denunciation. Yet notice how he "follows peace." He calls his hearers and the Jews at Damascus "brothers," ver. 1, 5. He gives his enemies credit for a mistaken view of duty: they are zealous toward God. He describes Ananias as a devout man according to the law, etc.,-ver. 12. His revelation of duty was received in the temple. He does not protrude the name of Jesus: speaks of Him as "He," and that Just One. He does not approach the hated point of the call of the Gentiles until he had prepared for it, in this calm and conciliatory manner. What peace must then have been in the soul to afford such self-control at such a time! Whence did the speaker get it? Read 2 Thess. iii. 16. Come to Jesus for peace. Follow peace. Believe the best you can of those who oppose you. Never provoke, even when you are in the right. "I KEPT BACK NOTHING THAT WAS PROFITABLE."-So Paul said to the Ephesian elders, ch. xx. 20. Paul's voice from the steps of the castle is sounding still: he speaks things profitable to us. Let us note them: 1. Old knowledge may be profitable for a new service.-See what Paul says of his old knowledge, ver. 3. All this made him mighty in his new service for Christ. All the subjects of a thorough education received in school or college will be found useful by the devout man in his work for Christ. The gold and jewels taken by the Israelites from the Egyptians were afterwards presented by them for vessels of the sanctuary. 2. Christ is "mighty to save."-Recall the circumstances of Paul's conversion. Jesus lives still. "What though I cannot break my chain, Ore'er throw off my load?" etc.-Hymn 138. 3. Religion is a blessing and a call.— What was the blessing? ver. 16. What was the call? ver. 14, 15. God has need of messengers who shall be His witnesses to others. The blessing of salvation in the "forgiveness of sins" experienced in youth, prepares for that work in after life. 4. Religion leads men to remedy the effects of their former sins.-See Paul's reference to Stephen, ver. 20. Paul could not bring the martyr back again, but what he could do, he did. In the very place where Stephen had been slain and Paul had consented to his death, Paul honours the slaughtered saint as a martyr, and confesses his own guilt in the transaction. A pardoned sinner will forsake sin for the future, and make restitution for the injuries inflicted in the past. QUESTIONS.-Whom did the centurion suppose Paul to be? How was his supposition dissipated? What request did Paul make? In what language did he address the crowd? why? How did Paul conciliate his hearers by the way in which he spoke of the Jews? of their conduct? of Ananias? of Jesus? What lessons may we learn from this? How did God make use of the early training of Paul? How does this history teach us Christ's power to save? What blessing does religion bring? What call does it utter? What duty does it enjoin? SEPTEMBER 27.-PAUL BEFORE THE JEWISH COUNCIL.-Acts xxii. 23-30;. xxiii. 1-11. For repetition, ch. xxiii. 6. SUMMARY. Paul narrowly escapes being tortured, by pleading his Roman citizenship. He is kept in custody during the night, and next day is brought before the Council. There he pleads earnestly with the Pharisees for the resurrection of the dead as seen in the rising again of Jesus. An excited strife follows, with bodily danger to Paul, who is a second time rescued by the soldiers. During his second night in prison Paul is especially comforted of God. PAUL A ROMAN CITIZEN.-Examined by scourging, ch. xxii. 23-30. Lysias cannot find out Paul's offence from the people, ch. xxi. 34; of course will not admit himself to be an offender, so must be tortured into confession. Paul is therefore committed to a sub-officer and a band of soldiers, who tie him by thongs to a pillar, and prepare to Scourge him. Paul interrupts them with a question; what? He is brave enough to suffer, ch. xx. 24; xxi. 13; but this suffering is needless. With a great sum, Romans permitted foreigners to be called Romans and have their privileges on certain conditions, sometimes for money, sometimes for service done to the State. had gained the citizenship by purchase, and as Paul was free born, we must conclude that some of his ancestors Lysias had gained the freedom by service done to the empire. To claim citizenship on false grounds was a crime punishable with death. No Roman could be put to the torture; he must be put upon his trial in the ordinary processes of law. What can Lysias do now? He has not understood a word of Paul's speech in Hebrew; is completely in the dark; will summon the Jewish Council, and give them the opportunity of drawing up a formal charge. So whilst Paul sleeps in custody, the high-priest receives the order of Lysias, and messengers are sent out to summon the members of the Council for the morrow. A SEVERE PROPHECY.-Ch. xxiii. 1-5. Picture the Council: seventytwo learned men in a half-circle; scribes and lawyers, with their scrolls for reference; high-priest at the head; the soldiers bring down their prisoner and deliver him into the Council; Lysias remains where he can keep the proceedings in sight. Paul is called upon to answer the charge brought against him in the temple on the previous day, ch. xxi. 28. In all good conscience, does not mean simply, "I have tried to be good," but "I have endeavoured all my life long to be a worthy and true Israelite." The high priest cannot bear the words, he has not so lived, and to express his anger gives a singular order; what? ver. 2. This action still common in the East; the blow is generally inflicted with the sole of a shoe. This was not right, Lev. xix. 35; Deut. xxv. 1, 2. God shall smite thee,-not a threat, but a prophecy; Ananias was subsequently murdered by the Siccarri, or assassins. Whited wall,-a wall of mud covered with whitewash or plaster; a metaphor to express the concealment of an unworthy character by a profession of religious zeal. I wist not, thus Paul's ignorance of the speaker, arising probably from his imperfection of sight, made his reproof and warning doubly impressive; for Ananias was a notorious hypocrite. THE STRIFE OF TONGUES.-V. 6-10. It would appear that this strange circumstance was followed by some disorder in the Council; discussion; irregular interchange of opinion; Paul's name being mixed up with it all. He, the true Jew, will make his last appeal to that section of the community which holds by a doctrine dear alike to them and the Christians. Who? what? Who could speak on that doctrine like one who knew that Jesus Christ had risen from the dead? The point no sooner mentioned, than further remarks are prevented by a violent outburst of party feeling. Who were the parties? Why did the exclamation of St. Paul throw them into violent strife? Each party tries now to get possession of the person of Paul, and once more an undignified riot has to be quelled by the intervention of the soldiers. THE "STILL SMALL VOICE."-Ver. 11. Paul remains in custody; the templecourts are quiet, and the foot-fall of sentinels alone disturbs the stillness of the castle. How would he reflect on the events of the past two days! The issue is full of disappointment. Two great wishes of his heart are frustrated. His "heart's desire..for Israel" was "that they might be saved;" that now appears farther off than ever. His other desire was to see Rome, and preach the Gospel there, Rom. i. 10, 11; xv. 23. That now appears most improbable. Who now shall comfort the Apostle ? Jesus, Who met the Apostle on the way to Damascus, (ch. ix. 5,) spoke to him in the temple, (ch. xxii. 17, 18,) and encouraged him at Corinth, (ch. xviii. 9,) appears to him again now. What did Jesus say? As to Jerusalem, Paul had done his duty: "thou hast testified of Me." As to the second wish of the Apostle, Jesus says, thou shalt "bear witness also at Rome." REFLECTIONS.-Paul a Jew, familiar with the Psalms of David.-It may be supposed that many passages from them would recur to him in the waking hours of that solitary night, as applicable to his case. Let us look at some; they may be applicable to us also, through this day's Lesson about St. Paul. Psalm lvii. 4.-One always meets opposition, often danger, in doing right. So with David, Paul, Daniel. Psalm lv. 9.-We may ask God's intervention on our behalf. The minds of men are in His hands. He can change their purposes. So of the Jewish Council. Psalm lxiv. 1, 2.-We may seek a spirit calm and self-possessed, like that of Paul during these trying scenes. Psalm xxxvii. 5.-God's providence may be our trust. When Paul's despondency said, "No Rome," Jesus said, "Rome also." Psalm lxxxv. 8. The voice for Samuel, for Elijah, for Paul; for us also by the Word of God, by the Spirit, by our consciences. Let us ever say, Thy servant heareth." QUESTIONS. For what purpose was Paul to be scourged? Why was he released? Why What was he brought before the Council? utterance of his provoked the high-priest? By what action did he show his anger? What warning did St. Paul give? How was it fulfilled? By what sentence was the Council divided? why? How was Paul endangered? What comfort was given to him in custody? What did Jesus say? J. ROCHE, PRINTER, 25 HOXTON-SQUARE, LONDON. |