vow of the Nazarite, but it may have been one of similar self-denial and restraint, his hair being all the while allowed to grow in token of his entire subjection to the will, and devotion to the service of God. Such vows were taken, Josephus says, "by those who were afflicted with disease, or any other distress." The incident shows that Paul during his stay at Corinth was in some critical state -infirm and nervous-and filled with unwonted agitation. His enemies at Corinth said-"His bodily presence is weak," and perhaps he was smarting at the same time from the prickings of the thorn in the flesh, and the buffetings of the messenger of Satan. Still, on a review of his frailties, he could say "Truly the signs of an apostle were wrought among you in all patience, in signs, in wonders, and mighty deeds." For the preaching of the apostle was sustained and confirmed by supernatural attestation. The Master was with him, as He had been at Iconium, giving "testimony to the word of His grace." The preaching of the cross produced great results in dissipated Corinth-among the chief of sinners. After enumerating some hideous and revolting classes of sinners, he says to them-"Such were some of you," vilest of the vile, "but ye are washed." Athens in its wisdom had resisted the gospel, but Corinth in its depravity had received it. Their sins became bitter to them, as— "The sweetest honey Is loathsome in its own deliciousness." Boasted philosophy closes the soul more effectually against Christ than notorious vice. The heart comes to know its burden, and longs for deliverance; but such philosophy JEWISH OUTBREAK-GALLIO. 267 tells it that no deliverance has been provided for it, for its plan is not in accordance with "wisdom." It will not listen in docility, but rejects whatever is not in harmony with its own prepossessions. No physician in Europe above forty years of age believed in Harvey's discovery of the circulation of the blood. They had made up their minds that it could not be true, and nothing could convince them to the contrary. Not a few in the apostle's days, as at all times, preferred opinion to truth, and would not have their cherished notions disturbed or rectified. The scribes refused Christ, but sinners accepted him. Caiaphas doomed Him, while the labouring and heavy-laden found rest in Him. Whence hath He this wisdom, cried some in scorn, but the stilled demoniac sat at His feet. Pilate's wife dreamed of Him, but the Magdalene clung to His knees. The successes of the apostle, it may be added in conclusion, stirred up his old enemies at Corinth, and “the Jews made insurrection with one accord against Paul, and brought him to the judgment-seat" of Junius Annæus Gallio the proconsul, Achaia having been a few years before handed over to the senate by the Emperor Claudius. They charged Paul with breaking the law-with teaching men "to worship God contrary to the law"-the charge being designedly a vague one, brought before an inexperienced governor. Gallio would not listen to the accusation, and, as the apostle was on the point of replying, he said "If it were a matter of wrong or wicked lewdness"—were it really an offence against the state or against morality, "O ye Jews, reason would that I should bear with you; but if it be a question of words,”—mere verbal controversy, and "names"-such as Jesus or Messiah, "and of your law "—your national law, in contrast with the Roman law, "look ye to it, for I will be no judge of such matters." Such disputes did not come within his jurisdiction. Regulate your religious matters in your own way; so long as the peace is kept, I choose not to interfere. "And he drave them from the judgmentseat"-the tribunal so sacred to a Roman governordismissed them and their case with summary contempt. The heathen hangers-on at once laid hold of the chief complainer, and beat him in the presence of Gallio, either because the Jews had annoyed him and he had so curtly sent them off, or they seized the opportunity because the feud between Jew and Gentile was constant and bitter. The judge had frowned and they struck, glad to have such encouragement. "And Gallio cared for none of those things "—perhaps thought the beating of Sosthenes a just punishment for his forwardness-observed a perfect neutrality between contending religious parties, and, from his well-known gentleness of nature, practised the law of toleration. The reference of this last clause is not to moral or religious indifference, but to his official behaviour as Roman judge on this occasion. The promise of the Master had been-"No man shall set on thee to hurt thee," and the promise was kept; men had set on him, but they had not been able to hurt him. Remaining in Corinth a considerable time he was unmolested, and then "took his leave of the brethren, and sailed thence unto Syria;" that is, from Cenchrea he crossed, in the first instance, over to Ephesus, Syria JOURNEY FROM CORINTH TO JERUSALEM. 269 being his remoter destination. Though he remained but a brief period at Ephesus, yet he commenced his usual occupation" entered into the synagogue, and reasoned with the Jews." On being pressed to remain, "he consented not, but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem, but I will return again to you, if God will." The feast was probably Pentecost, and by the law, as Josephus describes it, he was bound to appear within thirty days after the shaving of his head in token of the expiry of his vow, and obtain absolution through a certain ritual in the temple. To accomplish this he hastened from Ephesus, "landed at Cesarea," went up to Jerusalem, and "saluted the church." Thus ended the second great missionary journey of the apostle. XII.-PAUL AT EPHESUS. ACTS xix. 1-41. 1 COR. xv. 31, 32; xvi. 8, 9. 2 COR. i. 8, 9, 10. ON leaving Jerusalem for his third missionary circuit, the apostle "went down to Antioch," and "spent some time there." This city had many attractions for him; there he had laboured with signal success, and in the midst of the brethren his heart was cheered. Leaving it, "he went over all the country of Galatia and Phrygia in order, strengthening all the disciples." At length, "having passed through the upper coasts"-inland districts to the east he came to Ephesus, or returned to it according to promise. Built chiefly on two heights near the mouth of the Cayster, Ephesus had a capacious harbour, where ships of all countries discharged their cargoes, and it had access also to the far interior by the defiles of mount Tmolus and up the valley of the Hermus. Not only had it an extensive trade, but it was also the highway from Rome into Asia. Its situation gave it importance, for it might become a great centre of evangelizing influence. Its ships traded with Greece, Egypt, and the Levant, and the Ionian cities poured their eager and inquisitive population into it at the annual festival in honour of Diana. On his arrival at Ephesus, where he was to stay for so long a period, Paul found certain disciples-Christian converts; and these twelve men were in much the same situation as Apollos is described to have been towards the |