[273] 4. THE CHURCH IN THE PROVINCE OF ASIA. (XIX 10) THIS CONTINUED FOR THE SPACE OF TWO YEARS, SO THAT ALL THEY THAT DWELT IN ASIA HEARD THE WORD.... (21) NOW AFTER THESE THINGS WERE ENDED, PAUL PURPOSED IN THE SPIRIT, WHEN HE HAD MADE A PROGRESS THROUGH MACEDONIA AND ACHAIA, TO GO TO JERUSALEM, SAYING, "AFTER I HAVE BEEN THERE, I MUST ALSO SEE ROME". (22) AND, HAVING SENT INTO MACEDONIA TWO OF THEM THAT ASSISTED HIM, TIMOTHY AND ERASTUS, HE HIMSELF STAYED IN ASIA FOR A WHILE.

The work in Asia, which had been Paul's aim in A.D. (p. 198), was now carried out. The long residence suits the greatness of the work, for Asia was the richest, one of [274] the largest, and in many ways the leading province of the East.

Ephesus, as the seat of government, was the centre from which the whole province of Asia could best be affected (p. 104); and the effect of Paul's long work there extended far over that vast province, but chiefly, of course, along the great lines of communication. For example, Churches arose in three cities of the Lycos Valley, Laodiceia, Colossai, and Hierapolis, though Paul himself did not go there. All the seven Churches mentioned in the Revelation were probably rounded during this period, for all were within easy reach of Ephesus, and all were great centres of trade. It is probable that they, being the first foundations in the province, retained a sort of representative character; and thus they were addressed in the Revelation (perhaps as heads over districts), when there were certainly other Churches in the province.

In the ordinary communication between the capital and the other cities of the province, the influence from Ephesus would be carried to these cities; but that was not the only way in which these other Churches grew. Paul had with him a number of subordinate helpers, such as Timothy, Erastus, Titus, etc. The analogy of many other cases in the early history of the Church would leave no room to doubt that helpers were often employed in missions to the new Churches; and, as Timothy joined with Paul in the letter to the Colossians, it may be inferred that he had been working in that city.

The clear conception of a far-reaching plan revealed in v. 21 is confirmed by Rom. XV 24 (see p. 255).

It has been argued by some (and notably by Light- [275] foot) that Paul made a short visit to Corinth, during his Ephesian mission. But this conjectural visit (II Cor. XII 14, XIII 1) is more likely to have been made from Philippi, (p. 283), for clearly (Acts XIX 9, 10) Paul resided in Ephesus throughout the period Oct. 53 to Jan. 56. In the latter part of autumn 55 he sent to Corinth the First Epistle; and at that time his intention was to remain in Ephesus till Pentecost 56 (XVI 8), and then to go through Macedonia to Corinth. But this was an alteration of a previous plan to sail direct from Ephesus to Corinth, thence going to Macedonia, and returning to Corinth, from whence he should sail for Jerusalem (II Cor. I 16). That intention was abandoned, and a letter, I Cor., was sent instead: the full knowledge of the state of things in Corinth, which is revealed in that letter, was gained by the report of some envoys (XVI 17, compare p. 284). The abandonment of the plan was doubtless due to the conviction that the success of the work in Asia demanded a longer residence. He, therefore, cut out of his programme the first of these two proposed visits to Corinth, and restricted himself to one, which he should pay after a progress through Macedonia (I Cor. XVI 5). He sent Timothy and Erastus to Macedonia, instructing the former to go on to Corinth, and he told the Corinthians, IV 17, that Timothy was coming, "who shall put you in remembrance of my ways which be in Christ". Finally, when his Asian work was cut short, he went from Philippi to Corinth, April 56 (see Preface).

The analogy of this case strengthens our interpretation of the Galatian letter (p. 190). In each case [276] Paul had to encounter a serious and dangerous situation in a distant Church. In the case of Corinth, he could not go, but sent a substitute and a letter explaining that the substitute was on the way, and the bearer would give the reason why Paul could not go then; but he adds in the letter a promise to go later, though "some of them fancied that he was not coming". In the case of Galatia he was able to go immediately, and sent off a hasty letter in front, the bearer of which would announce that he was following. But on the usual theory, Paul, in that serious emergency In Galatia, neither thought of going there, nor of explaining that he could not go.

No allusion to Timothy occurs between XVIII 5 (where he rejoined Paul at Corinth) and XIX 22. According to the analogy of Luke's method (p. 46 f.), this shows that he was understood by the author to have been attached to Paul's service during the intervening period, ready for any mission, such as that to Galatia, or this to Macedonia. According to I Cor. IV 17, Timothy was to go on to Corinth: Luke speaks only of Macedonia. Both are correct; it becomes clear from II Cor. that Timothy did not go on to Corinth, and that Paul found him in Macedonia: probably he met Titus on his way back to report to Paul the result of the first letter, and waited instructions before going on. See p. 285.

The plan of staying in Ephesus till Pentecost was interrupted by a popular riot. Already in the autumn of 55 Paul spoke of the difficulties in Ephesus caused by the opposition of the vulgar populace (p. 230, I Cor. XV 32); and the character of the city shows how [277] inevitable that was. The superstition of all Asia was concentrated in Ephesus. Throughout the early centuries the city mob, superstitious, uneducated, frivolous, swayed by the most commonplace motives, was everywhere the most dangerous and unfailing enemy of Christianity, and often carried the imperial officials further than they wished in the way of persecution. Moreover, round the great Ephesian temple, to which worshippers came from far, many tradesmen got their living from the pilgrims, supplying them with victims and dedicatory offerings of various kinds, as well as food and shelter. During the year 55, the tension in Ephesus grew more severe: the one hand, the teaching spread so fast that Paul was tempted to remain longer than he had intended (p. 275): on the other hand, his success only enraged and alarmed the opposing forces. "A great door and effectual is opened unto me, and there are many adversaries"(I Cor. XVI 9): "after the manner of men I fought with beasts in Ephesus"(ib. XV 32, p. 230).

The most sensitive part of "civilised" man is his pocket; and it was there that opposition to Christian changes, or "reforms,"began. Those "reforms" threatened to extinguish some ancient and respectable trades, and promised no compensation; and thus all the large class that lived off the pilgrims and the temple service was marshalled against the new party, which threatened the livelihood of all.