who has wrought us so much injury; let us slay him at once; that will be vengeance worth wreaking; then he will harm us no more. The king of the land, possibly the Philistines had heard of the anointing; more probably they meant only the first and mightiest man in Israel, or the general of their armies. David overhears their counsels. How can he escape? Sin leads to sin. He acts a lie. To act a lie is as wrong as to speak one. He pretends that he is mad. Scrabbled,-made marks, or drummed with his fists. Let his spittle fall down upon his beard,-this would convince Achish of the reality of the lunacy. In the East, the beard is regarded with peculiar veneration. Insane persons were looked upon with mingled regard and contempt. Achish dismisses David with scornful pity for the miserable condition of the once famous champion. Ps. xxxiv., the subject of the last Lesson, was composed in commemoration of this escape. Though David had done wrong in fleeing to the Philistines, yet God did not forsake His servant. See the generous compassion and forbearance of our God. So He deals with sincere Christians who are guilty of error and sin.

DAVID IN THE CAVE OF ADULLAM.1 Sam. xxii. 1, 2; 1 Chron. xii. 8-18. The Cave of Adullam was David's next hiding-place. It lay at the foot of the mountains of Judah, not very far from Bethlehem. A few of his own servants had accompanied him in his flight from Saul. His brethren and all his father's house-soon joined themselves to him. They knew their lives were not safe so long as they remained in the power of Saul. The

little band swelled rapidly, ver. 2. Speedily, David was at the head of four hundred men. Many of them were not just such associates as he would have chosen, but he must work with the best material he can obtain. This company was the centre round which others accumulated, till, by and by, it became an army. Some of his

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companions were men of another character. Part of these are described in the extract from 1 Chron. xii. Notice in the description of them in ver. 8; Whose faces were like the faces of lions, -indicates their courage. Their bearing expressed their undauntedness. Their names follow. One of the least was over an hundred, etc.,-probably this refers to the promotion they received when David came into his kingdom. One instance of their valour is recorded. Some of their heathen neighbours had invaded the land. These brave men swam the Jordan when it was broadest and its flood fiercest; and attacked and conquered the spoilers. Some of David's own tribe joined themselves to him. first he was suspicious of their intention; offered them alliance if they were indeed his friends, but warned them that God would take vengeance on them if they only desired opportunity to betray him. God moved Amasai to answer in the words of ver. 18. Notice that Amasai distinctly declares his belief that the Lord was on David's side, and assigns that as his main reason for his adhesion to him: Thy God helpeth thee,-if David had God's help, he was certain of success. So God is our Helper in our combats with sin and self and Satan.

At

The teacher may trace a parallel between David and Jesus. Those who join themselves to Jesus now, will be rewarded when He assumes the kingdom. Let no difficulties or dangers keep us from Him. Let us be valiant for the truth. The names of David's chief warriors are preserved. God keeps a record in which is entered every soldier's name. Where? Is your name written there?

QUESTIONS.-Whither did David go when he parted from Jonathan? What did he receive? Whither did he flee then? Was he right? why not? What happened at the court of Achish? Where was David's next refuge? Who came to him there? Describe their different characters.

INTRODUCTION.-However interesting

to the ecclesiastical writer the question

of the baptisms of John and Jesus might be, any minute discussion of it in a

Sunday-school class would be out of place. So also of Paul's vow at Cenchrea. Sufficient explanation will be found in the Notes. A little meditation on our Reflections will prove that there is much didactic value in the Lesson, to which the attention of the scholars should be mainly directed.

A LONG JOURNEY ENDED.- -Ch. xviii. 18-22. Sailed thence unto Syria,-not without disappointment, for his own intention appears to have been to revisit Thessalonica, 1 Thess. iii. 11. Having shaved his head.-See Portfolio. Left them there; but he..,-the visit was of such a hasty character that Paul would not even halt at the house of his two friends in the town; but, leaving them, he went to the synagogue, which was probably outside the city walls. This feast that cometh,—a careful comparison of the seasons for sailing customary in these seas, leads to the conclusion that the feast referred to was Pentecost. See Alford, in loc. I will return,-fulfilled ch. xix. 1. Saluted the Church,-that is, at Jerusalem. Down to Antioch, thus his second missionary journey came to a close. It commenced at Antioch, (ch. xv. 35, 36,) and in pursuing it, Paul had passed over a great part of Asia Minor and crossed into Greece. He had planted churches at Philippi, Thessalonica, Berea, Athens and Corinth, and returned by way of Ephesus, Cæsarea and Jerusalem, to the place where he had been committed to "the grace of God," ch. xv. 40. What a story he would have to tell after an absence of more than three years!

THE THIRD MISSIONARY JOURNEY COMMENCED. - V. 23. Paul started with the definite plan of visiting the Churches, and so arranged his route that he came to them in order.

His

companions are not named, but from the Epistles and subsequent notices in the Acts, we infer that they were certain Greeks who had accompanied him from Corinth,- Timotheus and Erastus, ch. xix. 22; 2 Cor. i. 1; Gaius and Aristarchus, Acts xix. 29; perhaps Titus, 2 Cor. xii. 18. A special business occupied his attention during this visitation of the Churches,-the ordaining of a collection for the poor saints at Jerusalem, 1 Cor. xvi. 1.

APOLLOS. - V. 24 28. During Paul's absence from Ephesus, Aquila

goes on weaving and selling tent-cloth; has no gift at public speech; preaches Christ at home, over the loom to friends and customers; takes his place regularly in the synagogue, with his wife Priscilla. Going as usual on a certain Sabbath, a great surprise meets them. A stranger Jew rises to address the worshippers: he speaks with

fluent and polished eloquence. Parts of a well-known story drop from his lips, the Baptist; repentance; a Messiah Who has really come,-these things of the Lord he taught accurately. But there were other things he did not mention, on which Paul dwelt most in his speeches,-Christ crucified; Christ risen; the power of the Holy Ghost. Who was this stranger? How came he to know so much and yet so little? He came from Alexandria, the home of the Western Jews, and of a culture in which Grecian and Oriental elements strangely mingled. Only the baptism of John,-some of the crowds from the banks of the Jordan had returned to their Alexandrian home, and made known the Gospel history just as far as they knew it themselves: the ministry of John up to the baptism of Jesus, Luke üii. 15— 22. After some Sabbaths the tentmaker invited the preacher to his home, and led him to the end of the way of the Lord; the crucified, risen, enthroned Redeemer; the power of the Spirit; the blessings of redemption. The gifted speaker profited by the instructions of the tent-maker, and his gifts became consecrated to the service of the Church. Where did he go? How was a welcome secured for him there? Read 1 Cor. iii. 6. In tropical climes, good seed needs good watering, done by hand or by mechanical contrivances. Paul had "planted" the good seed; Apollos "watered" by a ministry remarkably gifted and instructive; God "prospered," and the harvest of good men at Corinth grew apace.

DISCIPLES OF JOHN.-Ch. xix. 1—7. The upper coasts.-The word "coast' here has no reference to the sea, but is used in its old sense of "border,"

and "upper is "upland," and the reference is to the high lands through which Paul had been travelling, and from which he came down to Ephesus. Unto John's baptism, so these men

were in the same position as Apollos before the instructions of the tentmaker. By baptism, they had professed repentance and faith in a Messiah that was come, but of the resurrection and of Pentecost they had heard nothing. Paul expounded the meaning of John's baptism; it pointed to One greater than himself Who was to baptize with "the Holy Ghost, and with fire," Matt. iii. 11. Doubtless Paul accompanied this exposition with a statement of the later events of our Lord's life, and the blessings which result from the work of the Spirit in the heart. See Rom. viii. 1, 14-17. Now a second baptism was received, expressing a fuller faith, Matt. xxviii. 19. Further gifts were bestowed by Paul's authority as an Apostle, Acts xix. 6; but these were nothing in comparison with the blessings of the Spirit already experienced in the heart. See Luke x. 20.

REFLECTIONS.-1. Reflection should beget thankfulness.-What did Paul's Vow refer to ? Have you reflected on the way God has led you and the mercies He has bestowed upon you? What should your vow be? Rom. xii. 1.

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2. Note the beauty of gifts and godliness in union.-Apollos was very clever; very eloquent, but the beauty of the man was in the good heart shining through his gifts. The young admire that which wins praise; God loves that which is good.

3. Inquire for "the way of the Lord." -There is such a way; God's design, God's making. The Baptist showed the beginning of it,-repentance; Paul the course of it,-faith in Jesus, and righteousness, peace, and joy in the Holy Ghost.

4. The Lord of the way knows all inquirers, and helps them.-Jesus is the Lord: He saw Apollos needing help, and sent Aquila; the twelve disciples of John, and sent Paul. Little travellers, ignorant travellers, wearied travellers, may get help by asking for it.

QUESTIONS.What did Paul do in Cenchrea? why? To what port did he sail? What was the course of his journey afterwards? How long had he been absent from Antioch? What happened at Ephesus whilst Paul was away? Where did Apollos go? What was the position of the twelve disciples of the Baptist?

The

INTRODUCTION.-Our treatment of the present Lesson is peculiar, and will require careful preparation of the teacher before he goes into his class. scholars are led to give the history themselves, by the use of questions. Then St. Paul gives his own comment upon the history, through his Epistle to the Ephesians. Finally, hints are given for present application. Thus each paragraph of the Lesson is complete in itself.

"THE SYNAGOGUE."-V. 8. Had Paul been at the synagogue before? ch. xviii. 19. Who had carried on the work during Paul's absence in Jerusalem? ch. xviii. 26. What is said as to the manner of Paul's address? What word shows that the speaking was not all on one side? What argument was lost in appeal? How long did this continue? Has the letter any memory of this synagogue work?-Read Ephes. i. 8, 9. The kingdom of God large; takes in heaven and earth. As architects draw out a plan before they erect a building, God had a plan for His great house, the world. Palestine and Israel were only

a part. God had a history for His kingdom; the lives of the Patriarchs, judges and kings of Israel were only the introductory chapters, the best and greatest part was just beginning. God had a purpose for His kingdom; that heaven and earth should be one in Christ, once crucified, now exalted. Paul's words are sounding still. The plan has reached England. A great multitude of saved people have joined the heavenly part of the kingdom. Great numbers on earth are one with God, Jesus, angels and saints. God's plan takes in the children. "Of such is the kingdom of God."

"THE SCHOOL OF TYRANNUS.”—V. 9, 10. Paul's words had a double effect; some hearts were melted, others wereHow did they express their hatred of the Lord's way? What course did Paul take to protect his Master's name, his own feelings and the faith of the new disciples? Whose room did he hire for the purposes of teaching and worship? How long did he occupy it? How did the position of Ephesus serve the spread

of the Gospel? What part of the letter

seems

to refer to this circumstance? -Read Ephes. ii. 11-13. The unbelieving Jews would follow the departing disciples with hard words; perhaps interrupt Paul's addresses in the school-room of Tyrannus. The Gentiles were altogether an outside race; outside the chosen nation, ("commonwealth,") the covenant of promise. With many idols, they had no knowledge of God; their superstitions contained no promises of mercy, no prospect for the future life; they had no hope. But what blessed news came to them in the school of one Tyrannus," both for Jews and Greeks! Jesus was the great Peace-bringer. No enmity now with God, for Jesus has shed His blood for all. No enmity now between Jew and Gentile, Jesus was the common Saviour of both. How happy a thing is religion! It is to be near God, to have peace with Him, and in one's own heart, and to have a loving heart towards every one. No happiness like this. Jesus gives it. "He is our peace."

"SPECIAL MIRACLES."-V. 11, 12. What do you mean by a miracle? Can you tell some of the modes recorded in the New Testament by which miracles were wrought? (Touch; voice; will only, as in the healing of the centurion's servant.) How were they wrought in this case? By whose hands? By whose power? Are there any references in the letter to these miracles ?-Read Ephes. iii. 7-9. A little child will write a letter to his father; mother guides his hand; the letter is written: the hand the child's, the power the mother's. Just so with Paul and his miracles. But why were the miracles wrought at all?_ ver. 9. "To make all men see." People do not notice things without a sign or signal; the sign arrests attention; they look and see that to which the sign points. So with these miracles; Jew, proselyte, idolater; in prejudice, hope, or opposition; turned, looked, saw Jesus set forth in the midst of Paul's Gospel. Many signs we have to make us see,—

the finished Bible, always there; no like Paul's miracles, seen and gone. These, like persons met accidentally, of whom you ask the way; that, like a guide-post, always there. Also, the power of the Divine Spirit; arousing

sermons.

"VAGABOND JEWS." — V. 13—20. What name is here given to those Jews who wandered about to gain a livelihood by street magic? What name was given them because they professed to cast out devils? How was their real weakness shown? What is meant by "curious arts"? How does it appear that the use of charms, incantations, conjuring, had been reduced to a false science? What did the new converts do with their books? How much loss did they thus take upon themselves? (£1,800.) Are there any allusions in the letter to this influence of magic amongst the Ephesians? -Read Ephes. iv. 14, 18. 66 Sleight of men,"―i.e., concealed trickery; craftiness; deception. Then the state of mind which gave the pretenders such influence, a darkened understanding; ignorance. Thus men became as children, frightened at the shifting scenes of a magic-lantern, or the explosions of a chemical experiment. But light had come, and the converts were to be 66 no more children," were not to "walk as other Gentiles walk." Gospel light secures against dark superstition; opens the intellect to inquire into the causes of things; preserves the soul in calmness. Gospel power nerves men to self-denial.

THE MESSENGERS.-V. 21, 22. What plan had Paul formed in his mind? What place did Aquila and Priscilla come from? What decree of Claudius would have sent Jews from Rome to the Eastern cities? ch. xviii. 2. So Paul, meeting these Jews, hearing much of the great city, forms a determination: what? Whom did he despatch to Macedonia ?Many years after, Paul saw Rome, as a prisoner, and sent thence other messengers to Ephesus; but the purpose of their being sent would be the same. in both instances, Ephes. vi. 21, 22.

A TRADE-MEETING.-V. 23 28.

There was in Ephesus a very large

temple dedicated to Diana : hundred and twenty years in building:

two

built of purest marble; surrounded by one hundred and twenty-seven columns, sixty feet high, thirty-six beautifully carved. Within all this splendour was an idol! The image of Diana was of black wood, of which their fables affirmed that it came down from Jupiter, the king of the gods. The shrines were models of the temple in silver, or silver medals with a representation of the temple stamped upon them. Demetrius was a merchant and master in this trade of shrine-making; the craftsmen were modellers, engravers, etc., the "skilled artificers;" and the "workmen," inferior hands. What led Demetrius to call this trades'council together just at that time? Read 1 Cor. xvi. 8. This shows that the no small stir occurred in the month of May, which was wholly devoted to ceremonies and revelry in connection with the temple. The city would be full of people. Now was harvest-time for this craft. Every visitor must take back a shrine or a medal. Day after day passes; customers very few; little inquiry for the shrines: what the reason? That Paul! Get up a mob and a cry, and away with him and his teaching. So the council is called, and Demetrius makes a speech. He pays an undesigned tribute to the wonderful success of Paul's ministry. How ? He also lets us see how active the young Church had been in carrying the Gospel, not alone at Ephesus, but almost throughout the province of Asia. The speaker then appeals to the love of gain and religious prejudice, ver. 27.

The

record is a sketch; fill it up: the impassioned utterance, the gesticulation and the plaudits, and we can realise the issue; a mob, passion-driven and a telling party-cry, ver. 28.

"No SMALL STIR."-V. 29-34. The tradespeople and workmen rush out of the place where they had held their meeting into the streets, and a crowd gathers at their heels. A cry never without power in Ephesus, is again and again raised. What? The mob makes for Paul's lodging, probably the house of Aquila and Priscilla.

See

what Paul says about them, Rom. xvi. 3, 4. We may suppose that, at the risk of their own lives, they kept the angry workmen at bay until some mode of security for the Apostle had been discovered. Then the crowd had their

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way, and, two of Paul's companions (who?) having been seized, rushed out into the streets; the press, tumult and excitement increasing at every step. Where were they going? The theatre was not a compact building capable of holding some two or three thousand people; but a circular space, open to the sky. The seats were excavated from the side of a hill, or raised, tier after tier, upon arches. Here, fifty thousand spectators could be accommodated, and hither Demetrius, his craftsmen, and the crowd hurried, with the two Christians. What of Paul? Ver. 30, 31. The Chief of Asia, called Asiarchs, were officers chosen by the large towns of the province to have charge of the games and ceremonies held in honour of Diana. They then had particular interest in the riot going on, and having found their way into the theatre, detected a bloodthirsty spirit in the crowd there, which led them to send the message recorded, and thus try to save the life of one whom they had learned to respect. Meanwhile a scene of indescribable confusion was taking place in the theatre, ver. 32. The Jews felt themselves in danger; they were well known opponents of idolatry, and the passion now swaying the mass was so decidedly of a religious character, that they feared that the trouble which they would gladly have seen overtake the Christians would involve themselves also. So they put forward a spokesman to explain their want of complicity with the Christians. Who? Perhaps the Alexander mentioned 2 Tim. iv. 14, 15. Some knew him personally; the majority probably recognised his nationality by his dress, dialect and physiognomy. A great shout interrupted his would-be defence, and the riot reached its height, ver. 34.

A WISE MAGISTRATE.-V. 35-41. The term town-clerk might be more fitly rendered "Recorder; " his office resembled that of the mayor of an English corporation. He was officially president of city-meetings, and so took his own place on the present occasion. He reminds them (ver. 35, 36) that the city was at the very time crowded with pilgrims, and standing forth in her old glory as "temple-keeper " of Diana. He hints at the impossibility of furnishing proof of any offence against the religion of the State on the part of the