ii. 2), and the authority of a rumoured letter from the Apostle himself

in support of their views (2 Thess. ii. 2). To discourage such ideas, and that neglect of daily employments (2 Thess. iii. 6–16) to which they led, the Apostle wrote again, A.D. 53, explaining more fully certain signs he had already told them must precede the Redeemer’s second coming (2 Thess. ii. 1–12), and exhorting the Thessalonians to an orderly and diligent life after the example he had himself set when present in their city (2 Thess. iii. 8, 9).

Thus while continuing to labour at Corinth, did he seek to promote the growth of the Churches he had planted in Macedonia. By this time a new proconsul of Achaia had arrived in the person of Gallio[1014], the brother of Seneca the philosopher, and of Mela, whose son Lucan was the author of the Pharsalia. The new governor had the reputation of being a man of remarkable sweetness of disposition and great popularity, whom “every one loved too little, even he who loved him most[1015].” Accordingly the Jews thinking they might presume with impunity upon his easy temper, with accord set upon Paul and dragged him before his judgment-seat[1016], alleging the old charge that _he persuaded men to worship contrary to the law_ (Acts xviii. 13). When, however, the Apostle was on the point of entering upon his defence, Gallio, probably acquainted with commotions of the same kind at Rome and with the nature of the Jewish opposition to Christianity, refused to listen to it. If the question brought before him had been some act of crime or wickedness, it would have been only reasonable that he should have heard it through. But if, as it appeared to him, it was merely a question of doctrine, of words and names and Jewish law, he would have nothing to do with it, they must see to it themselves; and he drove them from the judgment-seat (Acts xviii. 16).

This decision had a remarkable result. The mob[1017], always unfriendly to the Jews, seized Sosthenes, one of the rulers of the Synagogue[1018], or perhaps the successor of Crispus, and began to beat him in the very presence of the proconsular tribunal. But Gallio left him to his fate, and _cared for none of these things_ (Acts xviii. 17). Thus the assurance given to the Apostle in the late vision was fulfilled. Though bitter enemies had set upon him, none had “hurt” him, and it had been proved that the Lord _had much people in the city_.

Having tarried, therefore, at Corinth yet a good while, he took his leave of the brethren, and after[1019] terminating a religious vow, taken for some unknown reason, by cutting his hair at Cenchreæ[1020], sailed, accompanied by Silas and Timothy, Priscilla and Aquila, in the direction of Syria. A voyage of about 13 or 15 days brought them to the port of Ephesus. There Aquila and Priscilla remained, while the Apostle, after only staying long enough to hold one conference with the Jews in their synagogue, hastened on by sea with his other companions to Cæsarea, and thence by land to Jerusalem, in time to keep the great national festival of Pentecost (Acts xviii. 20–22). His stay was very brief, and after saluting the Church there he returned to Antioch, from which he had been so long absent, and there continued some time (Acts xviii. 23).

SECTION III.

_St Paul’s Third Missionary Journey, and Imprisonment at Cæsarea._