<p>19:41 <i>And when he had thus spoken, he dismissed the assembly</i>- The <em>ekklesia</em> could as well be translated &quot;church&quot;. And <em>apoluo</em> (&quot;dismissed&quot;) has a wide range of meaning; it is elsewhere translated to release or set at liberty. There may be the possibility of understanding this as meaning that as in Philippi, events worked out to mean that the ecclesia was at least initially not persecuted by the local authorities.</p><p><strong>Wrestling Wild Beasts at Ephesus </strong></p><p>In the context of talking about our hope of bodily resurrection at Christ&rsquo;s return, Paul says that this hope was what had given perspective to his wrestling with wild beasts at Ephesus (1 Cor. 15:32). The context surely requires that we understand this as referring to how he had been in danger of losing his physical life because of this wrestling, but he endured it with a mindset which looked ahead to the resurrection of the body. The wrestling with wild beasts, therefore, appears to be a literal experience which he had, rather than using &lsquo;wrestling with wild beasts&rsquo; in a figurative sense. There was at Ephesus an amphitheatre, and we also know that there were cases where convicted criminals were forced to fight wild animals; if they killed the animal, then they went free. It seems this is what happened to Paul. He speaks in 2 Cor. 1:8-10 of an acute crisis which he faced in Asia (and Ephesus was in Asia) which involved his having been given a death sentence, and yet being saved out of it by &ldquo;the God who raises the dead&rdquo;. This emphasis on bodily resurrection is the same context we have in 1 Cor. 15:32. As he faced his death in 2 Tim. 4:17, Paul reminisced how the Lord had earlier saved him &ldquo;out of the mouth of the lion&rdquo;; and the context there is of literal language, and we are therefore inclined to consider that he was literally saved from a lion in the arena at Ephesus. This also helps us better understand his earlier reference in Corinthians to having been exhibited as a spectacle, as a gladiator at a show, &ldquo;appointed unto death&rdquo;, in the presence of God and men (1 Cor. 4:9). Note that despite this traumatic experience, Paul chose to continue at Ephesus even after that, because he saw a door had been opened to him for the Gospel, despite &ldquo;many adversaries&rdquo; (1 Cor. 16:8,9). We who are so shy to put a word in for the Lord in our encounters with people ought to take strength from Paul&rsquo;s dogged example in Ephesus.</p><p>But when Paul speaks in 2 Cor. 1:8-10 of his death sentence experience in Ephesus, he does so in the context of having reasoned in the previous verses of how whatever we experience, we experience so that we may comfort others: &ldquo;God comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. For as we share abundantly in Christ's sufferings, so in Christ we share abundantly in comfort too. If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer&rdquo;. These verses are profound in their implication. Whatever we experience is according to God&rsquo;s plan, so that we might use that experience in order to strengthen others. We all share in Christ&rsquo;s afflictions, but &ldquo;in Christ&rdquo; we experience comfort, insofar as others within the body of Christ mediate His comfort to us. However, the whole process only functions if we open ourselves up to others, understanding their experiences and sharing with them the strength which we received when we went through the same things in essence. No life is of course identical; few believers have experienced what Paul did in Ephesus. And yet he says that he wanted to use that experience in order to comfort those in Corinth who in essence were going through the same thing. We live in an age where mankind is in retreat, retreat back into himself. The online life tempts us to interact only as far as we wish and as often as we wish, and this has led many to retreat into themselves. Likewise interaction at meetings of the body of Christ can so often focus only around surface level issues. We don&rsquo;t expose ourselves, and others don&rsquo;t expose themselves to us. Within such a spirit of isolationism, we can never allow the body of Christ to function as God intends. We will fail to find ultimate meaning in our experiences; for Paul teaches clearly that they happen to us in order that we may share the fruits of them with others. This is why so many alcoholics and other addicts who do the 12 step courses tend to fail on the very last step- that they hereafter vow to spend the rest of their lives sharing what they have learnt with others. And so they retreat back into the mire of mediocrity and into the old patterns of existence and coping.</p><p>This line of thought explains why within Biblical history, it&rsquo;s apparent that circumstances repeated in essence within the experience of God&rsquo;s children. Ezekiel was asked to eat unclean food by God, and he found it so hard to get his legalistic head around it; Peter likewise. Jesus was led by the Spirit into the wilderness and was tempted there for 40 days to reveal what was in His heart- just as Israel had been for 40 years. It also explains why once and if we can dig beneath the facade of normality which we all tend to cover our faces with, we find there are others who have experienced amazingly similar experiences to ourselves. And the extraordinary similarity of experience is in fact designed by God; because these are meetings and connections made in Heaven. We are here for each other, and all we experience is in a sense for others. This opens another window onto the meaning of personal suffering; another take on the eternal question &ldquo;Why?&rdquo;. There&rsquo;s an element to it which isn&rsquo;t for our benefit at all, but for others. Take Job. That man was &ldquo;perfect&rdquo; and solidly with the Lord at the start of the book, and he is the same at the end of the book. The purpose of his sufferings was perhaps not therefore simply for his own personal development; but for the conversion of the three friends. The palsied man was palsied and was healed so that others might learn that the Son of Man had power to forgive sins (Mt. 10:6-9).</p><p>We too easily assume that nobody else could ever understand our life path, the way we have taken. We too quickly consider that others have a charmed life. Some seem to have great health and family relationships, money, security and spirituality. But in fact beneath all that veneer there simply has to be in every life lived in Christ an awful co-suffering with Him. People in Christ go through the most awful, unspeakable agonies. Every one of us does. Nobody gets off light. It just seems to our limited vision that some do. We all wrestle with wild beasts at Ephesus, and are saved out of the mouth of the lion. Whatever the Corinthians were enduring, it was in essence &ldquo;the same suffering&rdquo; as Paul endured in that arena. And there should therefore have been a meeting of minds; the basis of our fellowship is largely intended to be our common <em>experience</em> in Christ. Ideas and theories tend to divide; experience unites. And what people need far more than anything else, than any smart expositions or mental gymnastics with Scripture, more than money, is the simple comfort of Christ&rsquo;s love. We have each received that comfort ourselves in our life experiences; and we are to make the functioning of Christ&rsquo;s body effective by getting out there and sharing that comfort with others. For this is how, mechanically as it were, on the ground, in reality, &ldquo;we who share abundantly in Christ's sufferings, in Christ share abundantly in comfort too&rdquo;.</p><p><em><br clear=all /></em></p><p><em>&nbsp;</em></p>