Trophimus:
a foster-child, an Ephesian who accompanied Paul during a part of his third missionary journey (Act 20:4; 21:29). He was with Paul in Jerusalem, and the Jews, supposing that the apostle had brought him with him into the temple, raised a tumult which resulted in Paul's imprisonment. (See TEMPLE, HEROD'S.) In writing to Timothy, the apostle says, "Trophimus have I left at Miletum sick" (2Ti 4:20). This must refer to some event not noticed in the Acts.
Trophimus:
well educated; well brought up
Trophimus:
trof'-i-mus (Trophimos, literally, "a foster child" (Ac 20:4; 21:29; 2Ti 4:20)): An Asiatic Christian, a friend and companion-in-travel of the apostle Paul.
1. An Ephesian:
In the first of the three passages in which Trophimus is mentioned, he and Tychicus are called Asianoi, that is, natives of the Roman province of Asia; and making it still more definite, in Ac 21:29, he is termed an "Ephesian." Trophimus was one of eight friends, who accompanied Paul at the close of his 3rd missionary journey, and traveled with him from Greece through Macedonia into Asia, and onward by sea until Jerusalem was reached (see TYCHICUS). Trophimus went with Paul all the way, for, in the second of the passages referred to, he is mentioned as being with Paul in Jerusalem immediately on the close of this journey.
2. Cause of Paul's Arrest:
He was the innocent cause of Paul being assaulted, in the courts of the temple by the Jewish mob, and then of his being arrested and imprisoned by the Romans. The occasion of this outrage was that the Jews supposed that Paul had "brought Greeks also into the temple, and.... defiled this holy place" (Ac 21:28). The modicum of fact lying at the root of this false accusation was that they had seen Paul and Trophimus in each other's company in the city. On this slender basis "they supposed" that Paul had brought Trophimus past the barrier or middle wall of partition (Eph 2:14; see PARTITION), beyond which no Gentile was allowed to penetrate on pain of death. They supposed that Trophimus who was neither a Jew nor a proselyte, but Gentile Christian, had been introduced into the temple itself by Paul-which would have been profanation. Hence, their fury against the apostle.
How strongly they insisted on the crime which Trophimus was falsely alleged to have committed on that occasion, is seen again in the way in which the orator Tertullus repeated the charge against Paul before the Roman governor Felix, who moreover assayed to profane the temple" (Ac 24:6).
3. At Miletus:
The third reference to Trophimus is in 2Ti 4:20, "Trophimus I left at Miletus sick." This final notice shows that he was again-several years after the date indicated in the previous passages-traveling with Paul on one of the missionary journeys which the apostle undertook after being liberated from his first imprisonment in Rome. It is exceedingly difficult, perhaps impossible, to trace the course of the different journeys which Paul now made, as there is no such narrative as is given in Ac for the former journeys, but merely incidental notices of his later travels, in the Pastoral Epistles. In this, the last of all his letters-2 Timothy-Paul indicates various places which he had visited, and also the names of friends who traveled with him on this the last of his apostolic journeys.
Among other places, he had visited Miletus, a city on the coast of the province of Asia; and there his old friend Trophimus had been laid down with illness, so severe that he could travel no farther, but Paul left him "at Miletus sick." It is to be noted that Miletus was not far from Ephesus, which was Trophimus' native city. There would be much intercourse between the two cities (see Ac 17, where Paul sends for the elders of the church at Ephesus to come to him at Miletus, which they did). Trophimus therefore, in his sickness, could easily reach Ephesus, or his friends from that city could quickly come to him at Miletus, and give him whatever attention and nursing he might require.
4. The Description of 2 Corinthians 8:18:
It has been conjectured that Trophimus is to be identified with the person mentioned in 2Co 8:16-24. Paul there speaks in the highest terms of one of his companions-but without giving his name-whom he sent with Titus. Titus and this disciple were evidently those to whose care Paul entrusted the carrying of the Second Epistle to the Corinthians to its destination. The apostle says of this unnamed brother, not only that his praise is in the gospel throughout all the churches, but also that he was chosen by the churches to travel with him, i.e. with Paul, with this grace, i.e. with the contribution of money collected in the Gentile churches for the poor saints in Jerusalem.
Now it is certain that at the close of his 3rd missionary journey Paul carried these gifts to Jerusalem ("I came to bring alms to my nation, and offerings," Ac 24:17); and some of the eight friends who accompanied him on the journey (Ac 20:4) were those who had been entrusted by the churches with the safe conveyance of the money. Speaking of these collections, Paul writes (1Co 16:3-4). "Whomsoever ye shall approve, them will I send with letters to carry your bounty unto Jerusalem: and if it be meet for me to go also, they shall go with me." These conditions were fulfilled, when Paul and his eight friends traveled from Greece to Jerusalem, carrying the money with them. There is therefore certainty that one of the eight is the brother referred to in 2Co 8:18, whose praise in the gospel was in all the churches, and whom the churches had appointed to travel with Paul for the purpose of carrying the money contribution, and whom Paul had "many times proved earnest in many things" (2Co 8:18,19,22). The eight were Sopater of Berea, Aristarchus and Secundus, both from Thessalonica, Gaius of Derbe, Timothy, Tychicus and Trophimus, both "Asians," and lastly Luke.
There is certainly the possibility that the unnamed brother was Trophimus: if not Trophimus, then he was one of the other seven. Of these seven, by the process of elimination, the unnamed brother could only be one of those who traveled with Paul the whole distance as far as Jerusalem, for this was the work which "the brother" had been appointed by the churches to do. Now it is certain that Luke and Trophimus were with him on his arrival in Jerusalem (Ac 21:17,29). Therefore the brother whose praise in the gospel was in all the churches may very well have been Trophimus: if not Trophimus, then possibly Luke or Aristarchus. Gaius and Aristarchus are termed "Paul's companions in travel" (Ac 19:29); and Aristarchus was afterward with Paul in Palestine, and sailed with him to Rome. It is quite remarkable that the same word, sunekdemos, "companion in travel," is applied to the unnamed brother (2Co 8:19), and to Gaius and Aristarchus in Ac 19:29.
As the conditions do not seem to be satisfied in Sopater, Secundus or Timothy, the brother so highly commended must have been either Luke or Gaius or Aristarchus or Tychicus or Trophimus.
Written by John Rutherfurd
Trophimus: Definition Of
From Ephesus, a companion of Paul
Trophimus: Accompanies Paul from Greece to Asia
Act 20:4
Trophimus: With Paul in Jerusalem
Made the occasion of an attack on Paul,
Act 21:27-30.
Trophimus: Left Ill at Miletus
2Ti 4:20
Trophimus:
(nutritious.) Both Trophimus and Tychicus accompanied Paul from Macedonia as far as Asia, but Tychicus seems to have remained there, while Trophimus proceeded with the apostle to Jerusalem (A.D. 54) There he was the innocent cause of the tumult in which St. Paul was apprehended (Acts 21:27-29). From this passage we learn two new facts, viz. that Trophimus was a Gentile, and that he was a native of Trophimus was probably one brethren who, with Titus, conveyed the second Epistle to the Corinthians (2 Corinthians 8:16-24). SEE [TYCHICUS].
Temple, Herod's:
The temple erected by the exiles on their return from Babylon had stood for about five hundred years, when Herod the Great became king of Judea. The building had suffered considerably from natural decay as well as from the assaults of hostile armies, and Herod, desirous of gaining the favour of the Jews, proposed to rebuild it. This offer was accepted, and the work was begun (B.C. 18), and carried out at great labour and expense, and on a scale of surpassing splendour. The main part of the building was completed in ten years, but the erection of the outer courts and the embellishment of the whole were carried on during the entire period of our Lord's life on earth (Jhn 2:16,19-21), and the temple was completed only A.D. 65. But it was not long permitted to exist. Within forty years after our Lord's crucifixion, his prediction of its overthrow was accomplished (Luk 19:41-44). The Roman legions took the city of Jerusalem by storm, and notwithstanding the strenuous efforts Titus made to preserve the temple, his soldiers set fire to it in several places, and it was utterly destroyed (A.D. 70), and was never rebuilt.
Several remains of Herod's stately temple have by recent explorations been brought to light. It had two courts, one intended for the Israelites only, and the other, a large outer court, called "the court of the Gentiles," intended for the use of strangers of all nations. These two courts were separated by a low wall, as Josephus states, some 4 1/2 feet high, with thirteen openings. Along the top of this dividing wall, at regular intervals, were placed pillars bearing in Greek an inscription to the effect that no stranger was, on the pain of death, to pass from the court of the Gentiles into that of the Jews. At the entrance to a graveyard at the north-western angle of the Haram wall, a stone was discovered by M. Ganneau in 1871, built into the wall, bearing the following inscription in Greek capitals: "No stranger is to enter within the partition wall and enclosure around the sanctuary. Whoever is caught will be responsible to himself for his death, which will ensue."
There can be no doubt that the stone thus discovered was one of those originally placed on the boundary wall which separated the Jews from the Gentiles, of which Josephus speaks.
It is of importance to notice that the word rendered "sanctuary" in the inscription was used in a specific sense of the inner court, the court of the Israelites, and is the word rendered "temple" in Jhn 2:15 and Act 21:28, 29. When Paul speaks of the middle wall of partition (Eph 2:14), he probably makes allusion to this dividing wall. Within this partition wall stood the temple proper, consisting of, (1) the court of the women, 8 feet higher than the outer court; (2) 10 feet higher than this court was the court of Israel; (3) the court of the priests, again 3 feet higher; and lastly (4) the temple floor, 8 feet above that; thus in all 29 feet above the level of the outer court.
The summit of Mount Moriah, on which the temple stood, is now occupied by the Haram esh-Sherif, i.e., "the sacred enclosure." This enclosure is about 1,500 feet from north to south, with a breadth of about 1,000 feet, covering in all a space of about 35 acres. About the centre of the enclosure is a raised platform, 16 feet above the surrounding space, and paved with large stone slabs, on which stands the Mohammedan mosque called Kubbet es-Sahkra i.e., the "Dome of the Rock," or the Mosque of Omar. This mosque covers the site of Solomon's temple. In the centre of the dome there is a bare, projecting rock, the highest part of Moriah (q.v.), measuring 60 feet by 40, standing 6 feet above the floor of the mosque, called the sahkra, i.e., "rock." Over this rock the altar of burnt-offerings stood. It was the threshing-floor of Araunah the Jebusite. The exact position on this "sacred enclosure" which the temple occupied has not been yet definitely ascertained. Some affirm that Herod's temple covered the site of Solomon's temple and palace, and in addition enclosed a square of 300 feet at the south-western angle. The temple courts thus are supposed to have occupied the southern portion of the "enclosure," forming in all a square of more than 900 feet. It is argued by others that Herod's temple occupied a square of 600 feet at the south-west of the "enclosure."
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He is engraved with a unique Number.
He will mail it out from Jerusalem.
He will be sent to your Side.
Emmanuel
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