[190] Bishop Lightfoot, _Colossians_, Introd., p. 30, has some good remarks bearing on this topic: "How or when the conversion of the Colossians took place we have no direct information. Yet it can hardly be wrong to connect the event with St. Paul's long sojourn at Ephesus. Here he remained preaching for three whole years. It is possible, indeed, that during this period he paid short visits to other neighbouring cities of Asia; but if so, the notices in the Acts oblige us to suppose these interruptions to his residence in Ephesus to have been slight and infrequent. Yet, though the Apostle himself was stationary in the capital, the Apostolic influence and teaching spread far beyond the limits of the city and its immediate neighbourhood. It was hardly an exaggeration when Demetrius declared that 'almost throughout all Asia this Paul had persuaded and turned away much people.' The sacred historian himself uses equally strong language in describing the effects of the Apostle's preaching: 'All they which dwelt in Asia heard the word of the Lord, both Jews and Greeks.' In accordance with these notices the Apostle himself, in an Epistle written during this sojourn, sends salutations to Corinth, not from the Church of Ephesus specially, as might have been anticipated, but from the 'Churches of Asia' generally (1 Cor. xvi. 19). St. Luke, it should be observed, ascribes this dissemination of the gospel not to journeys undertaken by the Apostle, but to his preaching at Ephesus itself. Thither, as to the metropolis of Western Asia, would flock crowds from all the towns and villages far and near. Thence they would carry away, each to his own neighbourhood, the spiritual treasure which they had so unexpectedly found."
This lengthened period of intense activity of mind and body terminated in an incident which illustrates the peculiar character of St. Paul's Ephesian ministry. Ephesus was a town where the spiritual and moral atmosphere simply reeked with the fumes, ideas, and practices of Oriental paganism, of which magical incantations formed the predominant feature. Magic prevailed all over the pagan world at this time. In Rome, however, magical practices were always more or less under the ban of public opinion, though at times resorted to even by those whose office called upon them to suppress illegal actions. A couple of years before the very time at which we have arrived, workers in magic, among whom were included astrologers, or mathematicians, as the Roman law called them, were banished from Rome simultaneously with the Jews, who always enjoyed an unenviable notoriety for such occult practices.[191] In Asia Minor and the East they flourished at this time under the patronage of religion, and continued to flourish in all the great cities down to Christian times. Christianity itself could not wholly banish magic which retained its hold upon the half-converted Christians who flocked into the Church in crowds during the second half of the fourth century; and we learn from St. Chrysostom himself, that when a young man he had a narrow escape for his life owing to the continuance of magical practices in Antioch, more than three hundred years after St. Paul.[192] It is no wonder that when Diana's worship reigned supreme at Ephesus, magical practices should also flourish there. If, however, there existed a special development of the power of evil at Ephesus, God also bestowed a special manifestation of Divine power in the person and ministry of St. Paul, as St. Luke expressly declares: "God wrought special miracles by the hands of Paul, insomuch that unto the sick were carried away from his body handkerchiefs or aprons, and the diseases departed from them, and the evil spirits departed from them." This passage has been often found a stumbling-block by many persons. They have thought that it has a certain legendary air about it, as they in turn think that there is a certain air of legend about the similar passage in Acts v. 12-16, which makes much the same statement about St. Peter. When writing about this latter passage in my previous volume, p. 230, I offered some suggestions which lessen, if they do not quite take away, the difficulty; to these I shall now only refer my readers. But I think we can see a local reason for the peculiar development or manifestation of miraculous power through St. Paul. The devil's seat was just then specially at Ephesus, so far as the great province of Asia was concerned. The powers of evil had concentrated all their force and all their wealth of external grandeur, intellectual cleverness, and spiritual trickery in order to lead men captive; and there God, in order that He might secure a more striking victory for truth upon this magnificent stage, armed His faithful servant with an extraordinary development of the good powers of the world to come, enabling him to work special wonders in the sight of the heathen. Can we not read an echo of the fearful struggle just then waged in the metropolis of Asia in words addressed some years later to the members of the same Church, "For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places"? We make a great mistake when we think of the apostles as working miracles when and as they liked. At times their evangelistic work seems to have been conducted without any extraordinary manifestations, and then at other times, when the power of Satan was specially put forth, God displayed His special strength, enabling His servants to work wonders and signs in His Name. It was much the same as in the Old Testament. The Old Testament miracles will be found to cluster themselves round the deliverance of Israel out of Egypt, and its Reformation at the hand of Elijah. So, too, the recorded miracles of the apostles will be found to gather round St. Peter's earlier work in Jerusalem, where Satan strove to counter-work God's designs in one way, and St. Paul's ministry in Ephesus, where Satan strove to counter-work them in another way. One incident at Ephesus attracted special attention. There was a priestly family, consisting of seven sons, belonging to the Jews at Ephesus. Their father had occupied high position among the various courses which in turn served the Temple, even as Zacharias, the father of the Baptist, did. These men observed the power with which St. Paul dealt with human spirits disordered by the powers of evil, using for that purpose the sacred name of Jesus. They undertook to use the same sacred invocation; but it proved, like the censers of Korah, Dathan and Abiram, a strange fire kindled against their own souls. The man possessed by the evil spirit recognised not their presumptuous efforts, but attacked them, and did them serious bodily injury. This circumstance spread the fame of the man of God wider and wider. The power of magic and of the demons fell before him, even as the image of Dagon fell before the Ark. Many of the nominal believers in Christianity had still retained their magical practices as of yore, even as nominal Christians retained them in the days of St. Chrysostom. The reality of St. Paul's power, demonstrated by the awful example of Sceva's sons, smote them in their inmost conscience. They came, confessed their deeds, brought their magical books together,[193] and gave the greatest proof of their honest convictions; for they burned them in the sight of all, and counting the price thereof found it fifty thousand pieces of silver, or more than two thousand pounds of our money. "So mightily grew the word of the Lord and prevailed" in the very chosen seat of the Ephesian Diana.