Fortunate it is for the credit—either of the spirit, or of Paul, or of the author of the Acts, that it was on this second occasion only, and not on the first, that it was in the spirit that he proposed to go to Jerusalem by the then next feast: for, notwithstanding the "must" and the "by all means,"—so it is, that between those his two determinations as above, no less a space of time than two years is stated as elapsing, on one occasion, at one and the same place.[46] And this place—what was it? it was Ephesus: the same place, at which, on his departure from it, the first determination was declared: after which, and before this his second visit to Ephesus,—he is represented as having visited Cæsarea and Antioch.
The next mention, is that which occurs in the next chapter, chapter 20:16. "Paul," we are there told, being then at Miletus, "had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost."
At Miletus it is, that he sends for, and receives, from Ephesus, a number of his adherents in that place. Upon their arrival, he is represented as making a formal speech to them: and now, he not merely proposes in the spirit, as before, but is "bound in the spirit," to go thither.[47] Vain would be the attempt to ascertain, with any approach to exactness, the interval of time, during which the operation of the spirit remained in a sort of suspense between purpose and obligation: it may have been months, only: it may have been years.
While, by one spirit, Paul was thus urged on, every now and then, towards Jerusalem;—by the same spirit, or by another spirit, he was pulled back.[48]
In the very next verse, Acts 20:22, in which he speaks of his being "bound in the spirit unto" that place, not knowing, as, in his speech, he thereupon adds,—"not knowing the things that shall befall me there,"—he goes on, and says: "Save that the Holy Ghost witnesseth in every city, saying, that bonds and afflictions abide me. But none of these things," says he, ver. 24, "move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God."
To raise, in the breast of Paul, the expectation, that of his proceeding in the course it was his way to take in preaching that religion, to which, from a persecutor, he had, in appearance, become a convert, affliction, in a variety of shapes, might prove to be the fruits,—needed no information from the spirit; if, by receiving information from the spirit, he meant any communication of a supernatural kind—anything beyond information in the ordinary shape;—be the effect—be the purpose, good or bad,—such is the lot, that awaits innovation in the field of politics—the spiritual part included, as well as the temporal—at all places, and all times.
A passage, which now presents itself, helps to show how easily and copiously, out of a few words, written in ancient times, mysteries and miracles have been manufactured in modern times. In Acts 20:22, we have seen Paul, "bound in the spirit," as he is made to assure us, to go unto Jerusalem. In the next chapter, 21:4, we find disciples ... who said to Paul, "through the spirit," that he should not go up to Jerusalem. Oh! what a useful word this word spirit! Let a man say plainly and simply, I shall go, or be going, to Jerusalem—or, Don't go to Jerusalem,—his words go for no more than they are worth: in either case, with a proper proposition to introduce it, add the word "spirit," the matter becomes serious. Out of a word or two, you thus add to the Godhead a third person, who talks backward and forward for you, and does for you whatever you please.
At so small a price, even to this day, are manufactured, every day, a sort of verbal miracles, which, as many as are disposed, are welcome to improve into real ones.
To reconcile men to this expedition of Paul's, the spirit was the more necessary,—inasmuch as it was not in his own power, or even in that of any one of his numerous attendants and dependants, to assign so much as one ostensible reason for it.