A Communion Sabbath at Troas
“And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. And when he had gone over those parts, and had given them much exhortation, he came into Greece,” etc. — Acts xx. 1-12.
“TYSCEETI0N” is the better Part of valour.” Although JlJ that proverb is often tauntingly employed in a sinister sense, it contains and conveys a precious practical truth. Valour is often crippled and deprived of its result for want of its “better part.” A man who has courage without prudence is apt to throw away his life.
Paul was as remarkable for his caution as for his courage. When duty calls and a grand object may be gained, he will not count his life dear unto himself; but he will count his life very dear both to the Lord and the Church if he can preserve it from needless danger, and so retain it for future use. This is the distinction between a hero and a fanatic. A true hero will preserve his life as far as he can with honour, and will never give it away cheap.
Ordinary opposition from Jews or Gentiles the apostle scarcely regrets. He would rather have waters stirred by such a breeze than waters stagnant, for his great operation as a fisher of men. Accordingly we learn that “the many adversaries” are reckoned among the grounds of encouragement to continue his work in this city. But when such a serious tumult occurs as that which has just been quelled by the address of the town-clerk, he considers that he will better serve the great cause by bending to the blast than by braving it. He will not, by mere bravado, make the place too hot for the Christians afterwards. It will be expedient to retire in the meantime, and allow the troubled sea to subside.
Besides, his work was done in Ephesus. He had spent eighteen months almost constantly there. The seed of the Word had taken root. The tumult was the evidence and the measure of his success. New work awaits him in another place. This missionary must arise and run his race.
He determines to revisit Macedonia, but first there must be a farewell meeting with the Christians of Ephesus. “He called the disciples.” How the meeting was summoned we do not know, but we know from all history that amazing powers of intercommunication exist among a persecuted people. Sufferers are inventive in the matter of signalling to their friends. It has often puzzled tyrants to comprehend how their victims obtain information. It appears sometimes as if the ground were a network of telegraphs, transmitting from the dungeon the groans of the prisoners. By some word that passed surely and quickly through the circle of disciples, all the faithful in the city were conveued. There is no report of Paul’s parting address, hut it is certain he would not omit so good an opportunity of exhorting that infant Church in the heart of a heathen metropolis. Some burning words would drop from his lips as he embraced them, one by one, and commended them to the grace of God. These tender partings are profitable though painful. They drive home some precious lessons that were lying on the surface and liable to be rubbed off.
On leaving Ephesus it was his design to go to Macedonia, but there was a long delay ere he reached it. The history here is a very meagre outline. Materials exist in the Epistles for filling up the blank, but it will not be expedient here to gather up the scattered threads. Let it suffice to mention merely the successive stages without writing down the various references.
From Ephesus he went to Troas, on the western coast of Asia Minor. He meant to remain and establish a Church there; for when he was at that place before, he was hastening over in answer to the call from Macedonia, and could not begin any mission work. Titus had been despatched to Corinth, bearer of the epistle to the Church of that city, and Paul expected his messenger to meet him at Troas with news from the congregation at Corinth. He longed to learn how the letter had been received, and what effects it had produced. We may assume that while he tarried at Troas he watched eagerly every ship that arrived, to learn if Titus were on board. Months passed, and no appearance of Titus. Hope deferred made the heart sick. He had no rest, because the care of the Corinthian Church, with its contentions and schisms, lay like a millstone on his heart. But though sorrowful, he was not idle. He preached in Troas. He found an open door; he planted a Church.
At length, unable to wait longer, he crossed the sea to Macedonia without having obtained news from Corinth. Among the converts at Philippi he was at home again. While he was enjoying there the society of his friends, Titus at last joined him, bringing good news from Corinth. His letter had been received with greater favour than he expected. The divisions were healed, and prosperity restored. The converts acknowledged the great apostle’s authority, and submitted themselves to his reproof. This good news from a far country was as cold waters to his thirsty soul. “When we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus; and not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more” (2 Cor. vii. 5-7).
At last Paul, leaving Macedonia, came himself into Greece. Although it is the country only that is mentioned, it was doubtless chiefly at Corinth that he spent his time. He remained about three months. When his work was accomplished there, he desired to go by sea from Corinth to the East; but having discovered a plot laid by the Jews to assassinate him, he changed his plan, and travelled northward once more into Macedonia.
Seven men, whose names and nations are recorded, accompanied Paul on the journey as delegates from the Christians of various provinces, to present the contributions of the West to the impoverished disciples in Judsea. This deputation was appointed, not merely as bearers of the gift, but mainly to express to the Church in Jerusalem the sympathy of Gentile believers, if so be the two constituents of the Church might be run into one by offices of love, and all jealousies between Jews and Greeks be nipped in the bud. We know that Paul experienced a great desire to be at Jerusalem by the Pentecost, which occurred seven weeks after his departure from Macedonia. He was bringing with him, in these seven delegates, the first-fruits of the Gentiles, a pledge and foretaste of an abundant harvest. At one Pentecost the Word as a seed had gone forth from Jerusalem, and at another Pentecost the fruit that sprang from that seed shall be brought back. The sower who had gone forth weeping, bearing precious seed, will return rejoicing, bringing his sheaves with him
The seven delegates crossed the sea to Troas, while Paul and Luke remained for a time at Philippi, probably induced by urgent entreaties of the Christians that he should minister to them at the approaching passover. The ship in which Paul and Luke at last took passage must have been detained by rough weather or other causes to us unknown, as the voyage occupied five days. Having rejoined their comrades at Troas, they remained there another week. There is here a clear trace of Sabbath observance, and that on the first day of the week. They landed on a Monday, the second day of the week, and left on a Monday. The disciples at Troas assembled for public worship and the communion on the first day of the week. Paul preached the evening sermon, and proceeded on his journey next day. Although he was hastening eastward he must remain in Troas no less than seven days, because, through the disappointing length of the voyage, he did not arrive till the Lord’s-day was past. This consecration of the first day was neither Jewish nor pagan; it was distinctively Christian. It is interesting to meet with the institution of the Christian Sabbath very clearly marked in that early age. From that day to this all Christians have agreed to make the day of the Lord’s resurrection a day of rest from common labour — a space cleared for communion between the members and their exalted head.
The case of the young man who, having fallen asleep, fell from a great height, seems to be introduced into the narrative mainly for the purpose of showing the mighty power of God in his restoration. But it reveals incidentally an interesting fact, that the evening sermon on that communion Sabbath was prolonged till midnight. After the assembly was dismissed the preacher needed and obtained refreshing food, and held protracted conversations with inquirers. In this occupation the night was spent, and the earnest groups were surprised by the break of day. Paul and his companions resumed their journey with the daylight, without having retired to rest at all.
This incident does not prove that the preaching of the gospel in the public assembly should ordinarily be prolonged far into the night; but it proves that, on great occasions, when the people are in earnest, and especially if the preacher is about to leave the country with little prospect of returning, if the preaching be prolonged far into the night, nothing harmful or unreasonable has been done. For such an object a night’s rest might well be given away.
In modern fashionable society, great companies of young and old not unfrequently protract their amusements till the unwelcome sunlight expose too faithfully their faded finery; and yet some of these very persons would be the first to cry out in most virtuous displeasure against late religious meetings in a reviving time. It is not difficult to thread our way through these labyrinths. The right way may be found and followed. The rule is plain, written clearly by the finger of God on earth and sky: the day for useful labour, and the silent night for rest. But great cardinal points occur here and there in the life of men which invite and justify occasional exceptions. To hear the word of life from the lips of an inspired apostle when you do not expect to hear his voice again, is one of these points; and to watch by the sick-bed of a brother, who needs your help, is another. But so clear is the law assigning the night for rest, that a great solid ground is required to sustain an exception. Such a ground occurred at Troas when Paul preached. Blessed, busy night for the Christians of that place: they would be more refreshed by it than by the sweetest slumbers.