PAUL AT CORINTH.
-ACTS
18:1-11-FEBRUARY 8.-
“Other foundation can no man lay than is laid, which is Jesus
Christ.”-1 Cor. 3:11.
ATHENS did not prove
to be a very successful field for the Apostle Paul’s labors. He quickly
perceived that, although its citizens were chiefly engaged in hearing new
things and in philosophizing on every subject, including religion,
nevertheless, the tendency of science and philosophy, falsely so-called, so
occupied their attention and so satisfied their minds that they were not as
ready for the truth as some others less highly educated and less philosophical.
The Apostle’s experience in this respect coincides with that of all who, in
sincerity, preach the gospel of Christ stripped of all human invention and
philosophy. His experience illustrates his declaration that God does not choose
many great or wise or learned, according to the course or standard of this
world, but chiefly the poor of this world, socially, philosophically and
financially, to be heirs of the Kingdom; because this class is more inclined to
receive the faith and to become rich therein.
Leaving Athens, the Apostle journeyed about forty miles to Corinth, a
prominent city of Greece, though very different from Athens. It was a
commercial city, noted for its manufactures, architecture, paintings,
Corinthian brass, or bronze, etc. It was much less moral than Athens, much
less refined, much less given to the study of religious themes, but,
nevertheless, a better field for the gospel. Where religious forms and
ceremonies become popular they are apt to have correspondingly the less weight
and force. Where sin, immorality and irreligion are popular, those minds which
have a religious trend are apt to be freer, more open for the truth, because
unsatisfied by formalism, and because they more keenly recognize righteousness
by its sharp contrast with the sin abounding. Similarly today, the truth is
likely to receive a cooler reception amongst those whose religious sensibilities
are to some extent satisfied by forms and ceremonies: truth usually makes
better progress today in places where to some extent irreligion seems to have
the upper hand (as in Corinth), and where, therefore, virtue is at a higher
premium. The heart most ready for the truth is the one which is not satiated
and stupefied with religious formalism; but which realizes to some extent the
exceeding sinfulness of sin and longs for the righteousness which is of God.
Hungering and thirsting after righteousness is induced by such conditions.
Like the Apostle, we are to discern the most fruitful fields, and spend our
energies upon them, leaving the other fields for a more convenient season,
whether it shall come during the present age or during the Millennium. The
Apostle apparently stayed but a few days at Athens, but abode a year and a half
at Corinth-the irreligious city, where he found many honest-hearted people, to
whom the Lord directed the gospel through him.
The Emperor Claudius Caesar was reigning at this time, and the historian
says that he “drove the Jews from Rome, because they were incessantly raising
tumults at the instigation of a certain Chrestus.” This was about the year AD
52, about twenty years after Pentecost, and it is surmised by some that the
historian wrote Chrestus instead of Christus, a less common name, and that his
reference was to dissensions among the Jews respecting the principles of
Christianity, which by this time had doubtless reached Rome. That Christianity
was already established in Rome before Paul’s going there seems to be implied
by his expression, “I am ready to preach the gospel to you who are at Rome
also.” (Rom. 1:8-15.) The supposition is that Aquila, a Jew, with his wife,
Priscilla, a Gentile, who were amongst those driven from Rome, had received the
message of the gospel, and that the Apostle going to Corinth found Aquila
readily by reason of their being of the same craft or trade-tent-makers.
It was customary at that time that the sons of all the upper class of
people should learn a trade, however well educated otherwise. St. Paul’s trade
as a tent-maker stood him now in good place, enabling him to provide for his
necessities, while preaching the gospel of Christ. From his own explanation of
the matter we learn that even after a considerable number of believers had been
gathered at Corinth as a Church, the Apostle maintained himself by his
trade-not because it would have been a sin for him to have received money and
support from the believers there, but because he hoped that the gospel would
commend itself more to many if its chief expounder were seen to be laboring not
for the meat that perisheth, nor for wealth, but preaching the gospel without
charge-laying down his life for the brethren. There is a lesson in this for all
of the Lord’s people who have talent as ministers of the Word. Our object,
like that of the Apostle, should be seen to be that “we seek not yours,
but you.”-2 Cor. 12:14.
The Apostle evidently lost no time in showing his colors-engaging with as
much wisdom as possible in the preaching of the gospel to the Jews and Jewish
proselytes from amongst the Greeks in their synagogue. He was not in this an
intruder, for such was the custom of the synagogue;-that any person of ability
had the privilege of giving an exposition of the teachings of the Law and the
Prophets. The Apostle was a man of some ability, and apparently in every city
he at first was welcomed; the subsequent hatred of himself and his theme being
the logical result of the wrong condition of heart on the part of those who
heard-their unwillingness to receive the truth in the love of it-their
preference for the traditions of the elders, with their more or less error,
rejecting the light of the truth as it came to them. We find similar
conditions today in Christendom, and are following the Scriptural precedent
when we approach as closely as we can to the synagogues of our time, and as
nearly as possible do as the Apostle did,-reasoning with and persuading the
attendants at divine worship. Under the usages of our time it would be
improper for us now to attempt such a discussion or reasoning inside church
buildings. The nearest approach we have is through the printed page, on the
pavement, near the churches,-but far enough away to avoid reasonable prejudice
and opposition. Let it be noticed also that the proper method of presenting the
truth today, as in the Apostle’s time, is not by haranguing, but by reasonable
presentation-appealing to the testimony of the Word of God in a logical and a
reasonable manner. Let us rejoice that we find ourselves in such good accord
with apostolic methods, and resolve that we will refrain from any other
methods, however popular they may be with those who follow not with us.
How long the Apostle continued in this way is not distinctly declared, but
in his first letter to that church, written some time after, he remarks, “I was
with you in weakness and in fear and in much trembling; and my preaching was
not with enticing words of man’s wisdom, but in the demonstration of the
spirit, and with power, that your faith should not stand in the wisdom of men,
but in the power of God.” The word “weakness” in this text may be properly
understood to imply that the Apostle was physically weak, possibly for a time ailing
to such an extent as to be unable to work at his trade, because, referring
again to the matter (2 Cor. 11:9) he intimates that for a time he was in want.
This noble soldier of the cross was evidently permitted of the Lord to have a
little season of measurable discouragement, when the sunshine of divine favor
was to some extent beclouded by temporal difficulties: probably his physical
weakness to some extent produced melancholy-“trembling with fear.” He had no
thought of abandoning the warfare in which he had enlisted himself even unto
death, but apparently his recent experiences at Thessalonica, at Berea and at
Athens, were causing him to wonder whether or not he was too aggressive in the
presentation of the gospel-whether or not he was inclined needlessly to bring
upon himself persecution, and was thus perhaps interfering with the Lord’s
work, rather than helping it forward, as he desired. Now he was, for the time,
at least, disposed to be extremely careful how he presented the message,-how
that, as our Golden Text expresses it, there is no salvation, no harmony with
God, no eternal life by the law, nor by any other means than through the Lord
Jesus Christ.
It was about this time that the Lord comforted and encouraged the Apostle
by the arrival of Silas and Timothy, whom he had left in Berea. They brought
with them not only the comfort and encouragement of a good report of the work
behind them, the fruitage of his labors, but additionally brought presents from
the brethren, which supplied his necessities, and caused his heart to rejoice
because of the evidence of their brotherly love, and that the gospel had
reached their hearts and even down into their pocket-books. The presence of
these two fellow-helpers, in whom he had so much confidence, was a refreshment
of spirit to the Apostle. Their coming not only brought physical strength, but
an energy of spirit-an increased earnestness and force to his preaching: he no
longer felt so timid, trembling, fearful. This is still true amongst the
Lord’s people-the strongest of the brethren need the
help, the encouragement, the assistance of others. The Lord has so arranged it
that we may not feel ourselves entirely self-sufficient, and that even our
proper leaning upon the Lord shall seem to require also the co-operation,
encouragement, sympathy and love of the fellow-laborers in the vineyard.
Who that has borne any measure of labor and heat of the day in the gospel
service cannot sympathize with this thought? Here, then, is a way in which
many of the Lord’s dear people who have not themselves the largest amount of
talent or opportunity for service may be co-laborers and assistants in the
gospel work. The Apostle mentions these helpers in the same breath with
the more able servants of the truth, saying, “Ye endured a great fight of
afflictions, partly whilst ye were made a gazing-stock, both by reproaches and
afflictions, and partly whilst ye became the companions of them that were so
used.”-Heb. 10:32,33.
Encouraged, revived in spirit, the Apostle was bolder now to tell the Jews
and Greek proselytes plainly that there is no salvation except through Christ.
The effect of this plain declaration was that he was no longer made welcome in
the synagogue, and the opposition becoming violent, he shook his raiment, as an
indication that he had nothing further to present, and would discontinue the
discussion, declaring that their responsibility rested with themselves; that he
had done all in his power to preach the good tidings to them first, as was
proper; but that now henceforth, according to the scriptural declaration, the
message should be proclaimed outside the synagogue, to any who had ears to hear
it and hearts to receive it. The new meeting was started close to the
synagogue, to the intent that the message he had already delivered might be
impressed more and more upon those who had heard it-that they should not forget
his declaration that the promise made to the fathers was in process of
fulfillment in Christ, and those who accept him.
One of the chief men of the synagogue, and various of the people at
Corinth were favorably impressed by the gospel message, and the Church of
Corinth thus took its start in the house of Justus. The believers testified
their acceptance by baptism-the true baptism of consecration, we may be sure,
first, but also the outward symbolic water baptism, which would be a testimony
to others and which is referred to in this lesson.
The Apostle, still meditating the propriety of greater moderation in
preaching Jesus and the resurrection, was by this time, perhaps, feeling
fearful of further difficulties with the Jews, and the trouble they could stir
up with the authorities. Doubtless he had in mind previous experiences, and
was debating mentally whether or not he should leave before the persecution set
in,-whether or not it was the Lord’s will that he should be so courageous in
the presentations of the truth as to awaken further hostilities against himself
and all the brethren. The Lord came to the assistance of his faithful servant,
and instructed him in a dream that he should neither leave nor hold his
peace-that there were many people there of right condition of heart to receive
the truth.
It is an encouragement to us to note this, another evidence that the Lord
himself has supervision of his own work, and guides those who are truly his
servants, -who seek not their own will nor their own honor, but to glorify him
in their bodies and spirits which are his. The necessity for such admonishing
by dreams is less today than in the Apostle’s day, because the Word of the Lord
is now complete, and in the hands of his people in convenient form, that they
can, through the experience and instruction of the apostles, know what to
expect and how to do;-whereas the Apostle was treading a new path and needed to
be guided therein. We of today may know assuredly that it is the Lord’s will
that we should exercise wisdom in the presentation of his Word, and that grace
should be poured upon our lips, that they may minister blessing to the hearers;
but that we shall not hold our peace nor flee to another city until persecution
has come to such a pitch as to almost necessitate removal.
We should not dare to say that the Lord might not use a dream today to
instruct and guide his people, as he did the Apostle, but we do say that there
is less necessity for such special direction, since the general directions of
his Word are now explicit and amplified. We do suggest, however, that as the
Apostle says, “Beloved, believe not every spirit, but try the spirits,” so we
may well say to ourselves, Believe not every dream, but test the dream-whether
it be of God or not. A dream must never lead us in opposition to the written
Word of God, but if it can be understood in harmony with the Word and its
reasonable interpretation, we should rejoice in it and be thereby encouraged to
follow the Word. If the dream agree not with this Word it is because
there is no light in it. (Isa. 8:20.) We are confident that many dreams are not
of God, the majority probably being of indigestion, and some quite probably of
the evil one. Hence, we have the more need of care that we follow not a dream,
because it is a dream, but at very most permit it to direct us to the plain
instruction of the Lord’s Word.
The Lord’s promise that no man should set on the Apostle to hurt was
fulfilled; for, although a disturbance was created and he was taken before the
magistracy, no violence was done him, and the case was dismissed by the Roman
governor. As with the Apostle, so with us; in the Lord’s wisdom varying
experiences may be to our advantage. Sometimes it may be advantageous to us
and the cause that we should seem to be defeated and forced to flight. We may
rely, however, that the Lord understands the situation fully, and will not
permit his work to be disconcerted and interrupted to its real disadvantage. Long ago some one said, “I am immortal until my work is
finished;” and we may rely upon it that this is practically true of all engaged
in the Lord’s service-that “Precious in the sight of the Lord is the death of
his saints.” He will use and protect and guide them in their affairs,
in ways that will be to his pleasement, and eventually to their highest
welfare,-to the intent that all of his good purposes shall be accomplished.
Why, then, should we fear what man may do unto
us, or be distressed in regard to the Lord’s work, as though Satan or any other
evil power could prevail against it? Nevertheless, it is for us to show our
devotion, not only by our zeal, but also by our prudence. While God knows
what will prosper, he declares of us, “Thou knowest not which shall prosper,
this or that”-therefore, we are to proceed in the
Lord’s work as though the entire responsibility rested upon us, but in our
hearts are to recognize that the entire weight and responsibility rests with
the Lord.
Our Golden Text gives us the central theme of the Apostle’s preaching on
every occasion. It would be a poor text for Higher Critics, for Evolutionists,
for Theosophists, for Christian Scientists, and for most other of the new
gospels so numerous in our day. Let us hold fast to the same message which the
Apostle preached, which recognizes no other foundation than Christ, and no
other Church and no other salvation than that built upon that foundation.
Other structures, built upon other foundations, are anti-Christian, however
smooth their philosophy, however arrayed in a garment of light to deceive, if
possible, the very elect.