Chapter 26: customs and questions prevailing amongst the Jews; and he so relates
customs and questions prevailing amongst the Jews; and he so relates his miraculous conversion and his subsequent career as to act on the conscience of the king. By the clear and straightforward narrative of the apostle, he was not far from, being convinced; his conscience was awakened; but the world and his own passions stood in the way. Festus ridiculed. To him it was nothing more than wild enthusiasm --a rhapsody. He interrupted the apostle abruptly, and "said with a loud voice, Paul, thou art beside thyself; much leaning doth make thee mad." The apostle's reply was dignified and self-possessed, but intensely earnest; and, with great wisdom and discernment, he appeals at last to Agrippa. "I am not mad, most noble Festus; but speak forth the words of truth and soberness. For the king knoweth of these things, before whom also I speak freely; for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner."
Then turning to the Jewish king, who sat beside Festus, he made this direct and solemn appeal to him --"King Agrippa, believest thou the prophets? I know that thou believest."
"Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian."
For the moment, the king was carried away by the power of Paul's address, and by the sharpened sting of his appeals. Then Paul made his reply --a reply, which stands alone. It is characterised by godly zeal, Christian courtesy, burning love for souls, and great personal joy in the Lord.
"And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds."
With the expression of this noble wish, the conference closed. The meeting was dissolved. Agrippa had no desire to hear more. The appeals had been too pointed, too personal, yet so mingled with dignity, affection, and solicitude, that he was overcome. Then "the king rose up, and the governor, and Bernice, and they that sat with them." After a brief consultation, Festus, Agrippa, and their companions came to the conclusion that Paul was guilty of nothing worthy of death or even imprisonment. "This man;" said Agrippa, "might have been set at liberty, if he had not appealed unto Cæsar."
This was the Lord's care of His beloved servant. He would have his innocence proved and acknowledged by his judges, and fully established before the world. This being accomplished, the king and his companions resume their places in the world and its gaieties, and Paul returns to his prison. But never was his heart happier or more filled with the spirit of his Master than at that moment.
PAUL'S VOYAGE TO ROME A.D. 60
Acts 27. The time was now come for Paul's journey to Rome. No formal trial of the apostle had yet taken place. And, no doubt, wearied with the unrelenting opposition of the Jews --with two years' imprisonment at Cæsarea and repeated examinations before the governors and Agrippa, he had claimed a trial before the imperial court. Luke, the historian of the Acts, and Aristarchus of Thessalonica, were favoured to accompany him. Paul was committed to the charge of a centurion named Julius, of the imperial band, an officer, who, upon all occasions, treated the apostle with the greatest kindness and consideration.
It was then "determined" that Paul should be sent along with "certain other prisoners," by sea to Italy "And entering into a ship of Adramyttium, we launched," says Luke, "meaning to sail by the coast of Asia. And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself." Loosing from Sidon they were forced to sail under the lee of Cyprus, because the winds were contrary, and come to Myra, a city of Lycia. Here the centurion had his prisoners transferred to a ship of Alexandria on her voyage to Italy. In this vessel, after leaving Myra, "they sailed slowly many days" the weather being unfavourable from the first. But running to the leeward of Crete, they safely reached "the Fair Havens."
Winter was now near, and it became a serious question what course should be taken --whether they should remain at Fair Havens for the winter, or seek some better harbour.
Here we must pause for a moment and notice the wonderful position of our apostle in this serious consultation. As before Festus and Agrippa, he appears before the captain, the owner, the centurion, and the whole crew, as having the mind of God. He counsels, directs, and acts, as if he were really the master of the vessel, in place of being a prisoner in the custody of soldiers. He advised that they should remain where they were. He warned them that they would meet with violent weather if they ventured out to the open sea --that much injury would be done to the ship and cargo, and much risk to the lives of those on board. But the master and the owner of the ship, who had the greatest interest in her, were guided by circumstances and not by faith; they were willing to run the risk of seeking a more commodious harbour to winter in, and the centurion naturally deferred to their judgment. All were against the judgment of the man of faith --the man of God --the man who was speaking and acting for God. Even the circumstances in the scene around them seemed to favour the opinion of the sailors rather than that of the apostle. But nothing can falsify the judgment of faith. It must be true in spite of every circumstance.
It was therefore resolved by the majority that they should leave Fair Havens, and sail to Port Phenice as a more secure winter harbour. The wind changed just at this moment. Everything seemed to favour the sailors. "The south wind blew softly;" so sanguine were they, Luke tells us, that they supposed their purpose was already accomplished. (Verse. 13) They accordingly weighed anchor and, with a soft breeze from the south, the vessel, with her "two hundred threescore and sixteen souls" on board, left the port of Fair Havens. But scarcely had she rounded Cape Matala, a distance of only four or five miles, when a violent wind from the shore caught the vessel, and tossed her in such a manner that it was no longer possible for the helmsman to make her keep her course. And as Luke observes, "We let her drive;" that is, they were compelled to let her run before the wind.
But our chief concern here is with Paul as the man of faith. What must have been the thoughts and feelings now of his fellow-passengers? They had trusted to the wind, and they must now reap the whirlwind. The solemn counsels and warnings of faith had been rejected. Many, alas! heedless of the warning here recorded, and under the flattering wind of favourable circumstances, have launched on the great voyage of life, utterly regardless of the voice of faith. But like the fawning wind that betrayed the vessel from the harbour, all soon changed into a furious tempest on the troubled sea of life.
THE STORM IN THE SEA OF ADRIA
The term "Euroclydon" given to this tempestuous wind indicates, we are told, a storm of the utmost violence. It was accompanied by the agitation and whirling motion of the clouds, and by great commotion in the sea, raising it in columns of spray. The sacred historian now proceeds to give an accurate account of what was done with the vessel in these perilous circumstances. Having run to the leeward of Clauda, they may have escaped for a little the violence of the tempest. This would give them an opportunity to make every preparation for weathering the storm.
The day after they left Clauda --the violence of the storm continuing --they began to lighten the ship by throwing overboard whatever could be spared. All hands seem to have been at work. "And we being exceedingly tossed with a tempest, the next day they lightened the ship; and the third day we cast out with our own hands the tackling of the ship. And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away."
"His race performed, the sacred lamp of day
Now dipped in western clouds his parting ray;
His languid fires, half lost in ambient haze,
Refract along the dusk a crimson blaze:
Till deep emerged the sinking orb descends,
And cheerless night o'er heaven her reign extends;
Sad evening's hour, how different from the past!
No flaming pomp, no blushing glories cast,
No ray of friendly light is seen around;
The moon and stars in hopeless shade are drown'd."
Nothing could be more dreadful to ancient mariners than the continued over-clouded sky, as they were accustomed to be guided by their observation of the heavenly bodies. It was at this moment of perplexity and despair that the apostle "stood forth" and raised his voice amidst the storm. And from his word of sympathy we learn, that all their other sufferings were aggravated by the difficulty of preparing food. "But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Cæsar: and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God; that it shall be even as it was told me. Howbeit we must be cast upon a certain island." (Acts Chapter 27:21 - 26)
THE SHIPWRECK
The shipwreck was not far distant. "When the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; and sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms." Fourteen days and nights this heavy gale continued without abatement; during which time their sufferings must have been great beyond description.
At the close of the fourteenth day, "about midnight," the sailors heard a sound, which indicated that they were nearing land. The sound, no doubt, was the roar of the breakers on the unknown shore. No time was to be lost; so they immediately cast four anchors out of the stern, and anxiously wished for day. Here a natural but ungenerous attempt was made by the sailors to save their own lives. They lowered the boat with the professed purpose of laying out anchors from the bow, but intending to desert the sinking ship. Paul, seeing this, and knowing their real design, immediately "said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. Then the soldiers cut the ropes of the boat, and let her fall off." Thus the divine counsel of the apostle was the means of saving all on board. "Except these abide in the ship, ye cannot be saved." It is no longer the ship's captain or the ship's crew that are looked to for wisdom and safety. Every eye is turned to Paul the prisoner --the man of faith --the man who believes and acts according to the revelation of God. Circumstances often mislead when looked to for direction; the word of God is our only sure guide, whether in fair or in foul weather.
During the anxious interval, which remained till the dawn of day, Paul had an opportunity of lifting up his voice to God, and for the encouragement of the whole company. What a scene of intensified interest it must have been! The night dark and stormy --the shattered vessel in danger of going down at her anchors, or of being dashed to pieces on the rocky shore. But there was one on board who was perfectly happy amidst it all. The state of the ship --the shallow water --the alarming sound of the breakers, had no terror for him. He was happy in the Lord, and in full communion with His very thoughts and purposes. Such is the Christian's place in the midst of every storm, though comparatively few rise to it, faith only can reach it. This was Paul's last exhortation to the ship's company.
"And while the day was coming on, Paul besought them all to take meat, saying; this day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. Wherefore I pray you to take some meat: for this is for your health: for there shall not a hair fall from the head of any of you. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all; and when he had broken it, he began to eat. Then were they all of good cheer, and they also took some meat." (Acts Chapter 27:33 - 36)
Their only hope now was to run the ship on shore and so escape to land. Though ignorant of the coast, "they discovered a certain creek with a shore," or, a smooth beach, and determined to run the ship aground there. So they cast away the anchors, unloosed the rudder bands, hoisted the mainsail to the wind, and made for the shore. The ship thus driven, her bow stuck fast in the beach and remained unmoved, but the stern was broken to pieces by the violence of the waves.
Paul's ship has now reached the shore; and once more the man of faith is the means of saving the lives of all the prisoners. The centurion, greatly influenced by the words of Paul, and anxious at least for his safety, prevents the soldiers from killing the prisoners, and gave orders that those who could swim should cast themselves first into the sea and get to land; and that the rest should follow on such boards or broken pieces of the ship as were available. "And so it came to pass, that they escaped all safe to land." Their deliverance was as complete as Paul had predicted it would be.
PAUL AT MELITA -- NOW MALTA
Acts 28. The inhabitants of the island received the shipwrecked strangers with no small kindness, and immediately lighted a fire to warm them. The sacred historian gives us a living picture of the whole scene. We see the persons described moving in it: the apostle gathering sticks for the fire --the viper fastening on his hand --the barbarians thinking him first a murderer, and then a god from the sting being harmless. Publius, the chief man of the island, lodged them courteously three days; and his father, who lay sick of a fever, was healed by Paul laying his hands on him and praying for him. The apostle was enabled to work many miracles during his stay on the island; and the whole company, for his sake, was loaded with many honours. We see God is with His beloved servant, and he exercises his accustomed power among the inhabitants. As the concluding part of Paul's journey to Rome is so prosperous, that scarcely any incident in it is recorded, we will only notice it briefly.
After a three months' stay in Malta, the soldiers and their prisoners left in a ship of Alexandria for Italy. They touched at Syracuse, where they tarried three days; and at Rhegium, from which place they had a fair wind to Puteoli. Here they "found brethren," and while they were spending a few days with them, enjoying the ministry of brotherly love, the news of the apostle's arrival reached Rome. The Christians at once sent forth some of their number, who met Paul and his friends at Appii Forum and the Three Taverns. A beautiful instance and illustration of the fellowship of saints followed. What must have been the feelings of our apostle on this first introduction to the Christians from the church at Rome! His long cherished desire was at last accomplished; his heart was filled with praise; "He thanked God," as Luke says, "and took courage."
PAUL'S ARRIVAL AT ROME
Along the Appian Road most probably, Paul and his company travelled to Rome. On their arrival, "the centurion delivered the prisoners to the captain of the guard: [26] but Paul was suffered to dwell by himself with a soldier that kept him." Though he was not released from the constant annoyance of being chained to a soldier, every indulgence compatible with his position was allowed him.
Paul was now privileged "to preach the gospel to them that were at Rome also;" and proceeded without delay to act upon his divine rule --"to the Jew first." He sends for the chief of the Jews and explains to them his true position. He assures them that he had committed no offence against his nation, or the customs of the fathers; but that he was brought to Rome to answer certain charges made against him by the Jews in Palestine: and so unfounded were the charges, that even the Roman Governor was ready to set him free, but the Jews opposed his liberty. In fact it was, as he said, "for the hope of Israel I am bound with this chain." His only crime has been his firm faith in the promises of God to Israel through the Messiah.
The Roman Jews, in reply, assured Paul that no report to his prejudice had reached Rome, and that they desired to hear from himself a statement of his faith; adding, that the Christians were everywhere spoken against. A day was therefore fixed for a meeting at his own private lodgings. At the appointed time many came, "to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses and out of the prophets, from morning till evening." But the Jews at Rome, as at Antioch and Jerusalem, were slow of heart to believe. "And some believed the things which were spoken and some believed not." But how earnestly and unweariedly he laboured to win their hearts for Christ! From morning till evening he not only preached Christ, but also sought to persuade them concerning Him. He sought, we may be sure, to persuade them concerning His Godhead and manhood --His perfect sacrifice --His resurrection, ascension, and glory. What a lesson and what a subject for the preacher in all ages! Persuading men concerning Jesus from morning till evening.
The condition of the Jews is now set before us for the last time. The judgment pronounced by Esaias was about to fall on them in all its withering power --a judgment under which they lie to this day --a judgment which shall continue until God interpose to give them repentance, and to deliver them by His grace to the glory of His own name. But, in the meantime, "the salvation of God is sent to the Gentiles, and they will hear it;" and, as we know, blessed be His name, they have heard it, we ourselves being witnesses of it. [27]
"And Paul dwelt two whole years in his own hired house, and received all that came unto him; preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him." (Acts 28:30, 31)
These are the last words of the Acts. The scene on which the curtain falls is most suggestive --the opposition of Jewish unbelief to the things, which concerned their souls' salvation, suggestive alas! of what soon befell them. And here too, ends the history of this precious servant of God, so far as it has been directly revealed. The voice of the Spirit of truth on this subject becomes silent. Our further knowledge of Paul's subsequent history must be gathered almost exclusively from his later Epistles; and from these we learn more than mere history: they give us a blessed insight into the feelings, conflicts, affections, and sympathies of the great apostle, and of the condition of the church of God generally, down to the period of his martyrdom.
THE BOOK OF THE ACTS TRANSITIONAL
But here we must pause and contemplate for a moment our apostle as a prisoner in the imperial city. The gospel had now been preached from Jerusalem to Rome. Great changes had taken place in the dispensational ways of God. The book of the Acts is transitional in its character. The Jews, we see, are now set aside, or rather they have set themselves aside by their rejection of that which God was setting up. The counsels of His grace towards them, no doubt, abide forever sure, but in the meantime they are cast off, and others come in and take the place of blessed relationship with God. Paul was a witness of God's grace to Israel; he was himself an Israelite, but also chosen of God to introduce something entirely new --the Church, the body of Christ, "Whereof I was made a minister... that I should preach among the Gentiles the un-searchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ." (Eph. 3:7 - 9) This new thing set aside all distinction between Jew and Gentile, as sinners and in the oneness of this body. The hostility of the Jews to these truths never abated, as we have fully seen; and the results of this enmity we have also seen. The Jews disappear from the scene entirely; and the church becomes the vessel of God's testimony on the earth, and His habitation by the Spirit. (Eph. 2: 22) Individual Jews, of course, who believe in Jesus, are blessed in connection with a heavenly Christ and the "one body;" but Israel for a time is left without God, and without present communication with Him. The Epistles to the Romans and to the Ephesians fully set forth this doctrine. (Especially Romans, chapters 9, 10, & 11.) We now return to:
PAUL'S OCCUPATION
DURING HIS IMPRISONMENT
Though a prisoner, he was allowed the freest communication with his friends, and he was then surrounded by many of his oldest and most faithful companions. From the Epistles we learn that Luke, Timothy, Tychicus, Epaphras, Aristarchus, and others, were with the apostle at this time. Still, we must remember that he was, as a prisoner, chained to a soldier and exposed to the rude control of such. Owing to the long delay of his trial, he was in this condition for two years; during which time he preached the gospel and opened up the scriptures to the congregations which came to hear him; and wrote several epistles to churches in distant places.
Having fully and faithfully discharged the duty, which he owed to the Jews, the favoured people of God, he addressed himself to the Gentiles, though not, of course, to the exclusion of the Jews. His door was open from morning till night to all who would come and hear the great truths of Christianity. And in some respects he never had a better opportunity; for, as he was under the protection of the Romans, the Jews were not allowed to molest him.
The effects of Paul's preaching, through the Lord's blessing, were soon made manifest. The Roman guards, the household of Cæsar, and "all other places" were blessed through his means. "I would ye should understand, brethren," he writes to the Philippians, "that the things which happened unto me have fallen out rather unto the furtherance of the gospel; so that my bonds in Christ are manifest in all the palace (or, Cæsar's court), and in all other places." And again, the apostle says, "All the saints salute you, chiefly they that are of Cæsar's household." (Phil. 1:12, 13; 4:22) The blessing appears to have been first manifested in the praetorium, or amongst the praetorian guards. "So that my bonds in Christ are manifest in all the palace, and in all other places." The gospel of the glory, which Paul preached was heard by the whole camp. Even the kind prefect Burrhus, with his intimate friend Seneca, Nero's tutor, may have heard the gospel of the grace of God. Paul's courteous manners, and great abilities, both natural and acquired, were well fitted to attract both the statesman and the philosopher. His being there two whole years gave them many opportunities.
With nearly the whole of the guards, we may say, he must have been personally acquainted. With every change of guard the door for the gospel opened wider and wider. Being constantly chained to one of the soldiers as his keeper, and having the guard duly relieved, he thus became acquainted with many; and with what love and earnestness and burning eloquence, he must have spoken to them of Jesus and of their need of Him! But we must wait till the morning of the first resurrection to see the results of Paul's preaching there: the day will declare it, and God shall have all the glory.
The apostle gives us also to know that the gospel had penetrated into the palace itself. There were saints in Cæsar's household. Christianity was planted within the imperial walls, "and in all other places." Yes, in "all other places," says the sacred historian. Not only was Paul thus labouring within the imperial precincts, but his companions, whom he styles his "fellow labourers," were no doubt preaching the gospel in "all other places," in and around the imperial city; so that the success of the gospel must be ascribed to the efforts of others, as well as to the unwearied exertions of the great apostle in his captivity.
THE RUNAWAY SLAVE, ONESIMUS
But of all the converts whom the Lord gave to the apostle in his bonds, none of them seems to have so entirely won his heart as the poor runaway slave, Onesimus. Beautiful picture of the strength, the humility, and the tenderness of divine love in the heart, which works by the Spirit, and sweetly shines in all the details of individual life! The apostle's success in the imperial palace weakens not his interest in a young disciple from the lowest condition of society. No portions of the community were more depraved than the slaves; but what must have been the associates of a fugitive slave in that profligate city? Yet from those lowest depths Onesimus is drawn forth by the unseen hand of eternal love. He crosses the path of the apostle, hears him preach the gospel, is converted, devotes himself at once to the Lord and to His service, and finds in Paul a friend and brother, as well as a leader and teacher. And now shine forth the virtues and the value of Christianity; and the sweetest applications of the grace of God to a poor, friendless, destitute, fugitive slave.
"What is Christianity?" we may inquire; and whence its origin, in the view of such a new thing in Rome --in the world? Was it at the feet of Gamaliel that Paul so learnt to love? No my reader, but at the feet of Jesus. Would to God that the eloquent historian of "The Decline and Fall of the Roman Empire" had entered into this scene, and learnt to value, in place of scornfully ridiculing, divine Christianity! If we think for a moment of the apostle's labours at this time --of his age --of his infirmities --of his circumstances (to say nothing of the lofty subjects, and the immense foundation truths, that were then occupying his mind); we may well admire the grace that could enter into every detail of the relationships of master and slave, and that with such delicate consideration of every claim. The letter he sent with Onesimus to his injured master Philemon is surely the most touching ever written. Looking at it simply as such, we are at a loss whether most to admire the warmth and earnestness of his affections, the delicacy and justness of his thoughts, or the sublime dignity which pervades the whole epistle. We now refer for a moment to the:
EPISTLES WRITTEN
DURING PAUL'S IMPRISONMENT
There can be no reasonable doubt, that THE EPISTLES TO PHILEMON, TO THE EPHESIANS, TO THE COLOSSIANS, and to the PHILIPPIANS were written towards the latter part of Paul's imprisonment at Rome. He refers to his "bonds" in them all, and repeatedly to the expectation of his "release." (Read Philemon 22; Col. 4:18; Ephesians. 3:1; 4:1; 6:20; Phil. 1:7, 25; 2:24; & 4:22) Besides he must have been at Rome long enough for the news of his imprisonment to reach his affectionate Philippians, and for them to send him relief.
The first three are supposed to have been written some time before that to the Philippians. An immediate issue of his cause is more distinctly spoken of in his Epistle to them. "Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly." (Phil. 2:23, 24) The first three may have been written about the spring of A.D. 62, and sent by Tychicus and Onesimus; the last, in the autumn and sent by Epaphroditus.
The Epistle to the HEBREWS is also supposed by some to have been written about the same time, and every just consideration leads to the conclusion that Paul was the writer. The expression at the close of the epistle, "they of Italy salute you," seems decisive as to where the writer was when he wrote it. And the following passages seem decisive as to the time; "Know ye that our brother Timothy is set at liberty: with whom, if he come shortly, I will see you." Compare this with what Paul wrote to the Philippians --"I trust in the Lord Jesus to send Timotheus shortly unto you... so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly." We can scarcely doubt that the same pen wrote these passages about the same time, and that they refer to the same intended movements. But we do not press this point. One thing, however, is evident --that the epistle was written before the destruction of Jerusalem in A.D. 70, as the temple was standing, and the temple worship going on undisturbed. (Compare Hebrews chapter 8:4; 9:25; 10:11; and 13:10 - 13)
PAUL'S ACQUITTAL AND RELEASE
After fully four years' imprisonment, partly in Judea and partly at Rome, the apostle is once more at liberty. But we have no particulars as to the character of his trial, or the ground of his acquittal. The sacred historian tells us that he dwelt two whole years in his own hired house; but he does not say what followed at the close of that period. Was it followed by the apostle's condemnation and death, or by his acquittal and liberation? This is the question, and the only certain answer to this question must be gathered chiefly from the Pastoral Epistles. The First to Timothy and that to Titus appear to have been written about the same time, and the Second to Timothy somewhat later.
It is now admitted, we believe, by nearly all who are competent to decide on such a question, that Paul was acquitted, and that he spent some years in travelling, at perfect liberty, before he was again imprisoned and condemned. And though it is difficult to trace the footsteps of the apostle during that period, still we may draw certain conclusions from his letters without encroaching on the domain of conjecture. Most likely he travelled rapidly and visited many places. During the lengthened period of his imprisonment, Paul's enemies had done much mischief in churches, which he had been the means of planting. They required his presence, his counsel, and his encouragement. And from what we know of his energy and zeal, we are well assured that no labour would be spared in visiting them.
PAUL'S DEPARTURE FROM ITALY
1) When Paul wrote to the Romans, (before being imprisoned by them), he expressed intention's of passing through Rome into Spain. "Whensoever I take my journey into Spain," he says, "I will come to you." Again, "When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain." (Rom. 15:24, 28) Some have thought that he did go to Spain immediately after his release. The principal evidence adduced in favour of this hypothesis is supplied by Clement, a fellow labourer, mentioned in Philippians 4:3, said to be afterwards Bishop of Rome. The writer speaks of Paul as having preached the gospel in the east and in the west: --that he instructed the whole world (meaning, no doubt, the Roman Empire); and that he had gone to the extremity of the west, meaning Spain. As Clement was Paul's own disciple and fellow labourer, his testimony is worthy of our respect; still it is not scripture, and therefore not in itself conclusive.
2) From Paul's more recent letters, he seems to have altered his plans, and to have given up the idea of going to Spain, at least for a time. This we gather chiefly from the Epistles to Philemon and to the Philippians. To the former he writes, "But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you." (Verse. 22) He here gives Philemon to expect that he may soon be with him in person. To the Philippians he writes, and speaking of Timothy he adds, "Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly." Again, "But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort when I know your state." (Chap. 2:19, 23, 24) The intended movements of the apostle and his beloved Timothy seem quite clear from these passages. It was evidently the purpose of the apostle to dispatch Timothy to Philippi as soon as the trial was over, and to remain in Italy himself until Timothy returned with the report of their state.
3) It may reasonably be expected that Paul fulfilled the intention, which he so lately expressed; and that he visited the churches in Asia Minor, some of which as yet had not seen his face in the flesh. Having accomplished the objects of his mission to Asia Minor, some have thought that then he may have undertaken his long meditated journey into Spain; but of this we have no reliable information, and mere conjecture is of no value.
4) Another theory is, that he went straight from Italy to Judea, and thence to Antioch, Asia Minor, and Greece. This scheme is founded chiefly on Hebrews 13:23, 24. "Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you . . . They of Italy salute you." It is also supposed that, while he was waiting at Puteoli for embarkation, immediately on the return of Timothy, tidings reached the apostle that a great persecution had broken out against the Christians in Jerusalem. This sad intelligence so filled the heart of Paul with such sorrow, that he wrote at once his famous letter to them --THE EPISTLE TO THE HEBREWS. Shortly after this Timothy arrived, and Paul and his companions sailed from Judea. [28]
PLACES VISITED BY PAUL
DURING HIS LIBERTY
Having stated these different theories for the reader's examination, we will now notice the places mentioned in the Epistles as visited by Paul.
1) At some time after leaving Rome, Paul and his companions must have visited Asia Minor and Greece. "As I besought thee still to abide at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine." (1 Tim. 1:3) Feeling, it may be, somewhat anxious about his son Timothy, and the weight of the responsibilities of his position at Ephesus, he sends him a letter of encouragement, comfort, and authority from Macedonia --THE FIRST EPISTLE TO TIMOTHY.
2) Some time after this, Paul visited the island of Crete in company with Titus, and left him there. He also very soon after sent him a letter of instruction and authority, THE EPISTLE TO TITUS. Timothy and Titus may be considered as delegates or representatives of the apostle. "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee." (Titus 1:5)
3) Paul was intending to spend the winter at a place called Nicopolis. "When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis, for I have determined there to winter." (Titus 3: 12)
4) He visited Troas, Corinth, and Miletum. "The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments... Erastus abode at Corinth; but Trophimus have I left at Miletum sick." (2 Tim. 4:13, 20)
PAUL'S SECOND IMPRISONMENT
AT ROME
It is supposed by some that the apostle was arrested at Nicopolis (where he intended to spend the winter) and thence carried a prisoner to Rome. Others suppose that, after wintering at Nicopolis, and visiting the places above mentioned, he returned to Rome in a state of personal liberty, but was arrested during the Neronian persecution and thrown into prison.
The precise charge now made against the apostle, and for which he was arrested, we have no means of ascertaining. It may have been simply on the charge of being a Christian. The general persecution against the Christians was now raging with the utmost severity. It was no longer about certain questions of the law, and under the mild and humane prefect Burrhus; but he was now treated as an evil-doer --as a common criminal: "wherein I suffer trouble, as an evil-doer even unto bonds" --and very different from the bonds of his first imprisonment, when he dwelt in his own hired house.
Alexander --of Ephesus, we believe --evidently had something to do with his arrest. He was either one of his accusers, or, at least, a witness against him. "Alexander the coppersmith," he writes to Timothy, "did me much evil" --"exhibited much evil-mindedness towards me." Ten years before this, he had stood forward as the open antagonist of the apostle in Ephesus. (Acts 19) He may now have sought his revenge by laying information against the apostle before the prefect. That it was the same Alexander of Ephesus seems clear from the charge to Timothy; "of whom be thou ware also." (2 Timothy 4:14, 15)
During the apostle's first and lengthened imprisonment, he was surrounded by many of his oldest and most valued companions, whom he styles "fellow-laborers and fellow-prisoners." By means of these, his messengers, though chained to a single spot himself, he kept up a constant communication with his friends throughout the empire, and with Gentile churches which had not seen his face in the flesh. But his second imprisonment was a perfect contrast to all this. He had parted from all his ordinary companions. Erastus abode at Corinth; Trophimus had been left sick at Miletum; Titus had gone to Dalmatia; Crescens to Galatia; Tychicus had been dispatched to Ephesus; and the lukewarm Demas had forsaken him, "having loved this present world."
The apostle was now almost entirely alone. "Only Luke is with me," he says. But the Lord thought of His deserted and solitary servant. A bright beam, as from the fountain of love, shines amidst the darkness and dreariness of his prison. There was one faithful amidst the general defection, and one who was not ashamed of the apostle's chain. How peculiarly sweet and refreshing to the heart of the apostle must the ministry of Onesimus have been at this time! It can never be forgotten. Onesimus and his house --which Paul links with himself --shall be held in everlasting remembrance; and shall reap the fruit of his courage and devotedness to the apostle for ever and ever. "I was in prison, and ye came unto me." (Matthew 25:31- 46)
Concerning the circumstances of Paul's trial we have no certain information. Most probably in the spring of A.D. 66 or 67, Nero took his seat on the tribunal, surrounded by his jurors, and the imperial guard; and Paul was brought into the court. We have reason to believe that the large space was filled with a promiscuous multitude of Jews and Gentiles. The apostle stood once more before the world. He had again the opportunity of proclaiming to all nations that for which he had been made a prisoner --"That all the Gentiles might hear." Emperors and senators, princes and nobles, and all the great ones of the earth, must hear the glorious gospel of the grace of God. All that the enemy had done becomes a testimony to the name of Jesus. Those who were otherwise inaccessible hear the gospel preached with power from on high.
Fain would we dwell on this wonderful scene for a few moments. Never before had there been such a witness, and such a testimony, in Nero's judgment hall. The wisdom of God in turning all the efforts of the enemy into such a testimony is most profound; while His love and grace in the gospel shine ineffable and alike to all classes. The apostle himself commands our devout admiration. Though at this moment his heart was broken by the unfaithfulness of the church, he stood forth strong in the Lord and in the power of His might. Though men had forsaken him, the Lord stood by him and strengthened him. He boldly confronted his enemies, pleading in his own cause and the cause of the gospel. He had an opportunity to speak of Jesus, of His death and resurrection, so that the heathen multitude might hear the gospel. His age, his infirmities, his venerable form, his fettered arm, would all tend to deepen the impression of his manly and straightforward eloquence. But, happily, we have an account from his own pen of the first hearing of his defence. He writes thus to Timotheus immediately after: "At my first answer [when I was heard in my defence] no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion." (2 Timothy 4:16, 17)
"Look, now, and see Christ's chosen saint
In triumph wear his Christ-like chain;
No fear lest he should swerve or faint:
His life is Christ, his death is gain."
THE MARTYRDOM OF PAUL
Although we have no record of the second stage of his trial, we have reason to believe that it soon followed the first, and that it ended in his condemnation and death. But THE SECOND EPISTLE TO TIMOTHY is the divine record of what was passing in his deeply exercised mind at this solemn moment. His deep concern for the truth and church of God; his pathetic tenderness for the saints, and especially for his beloved son Timothy; his triumphant hope in the immediate prospect of martyrdom, can only be told in his own words. "I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." (Chapter 4:6 - 8)
The tribunal of Nero here fades from his sight. Death in its most violent form has no terror for him. Christ in glory is the object of his eye and of his heart --the source of his joy and of his strength. His work was finished; and the toils of his love were ended. Though a prisoner and poor --though aged and rejected --he was rich in God; he possessed Christ, and in Him all things. The Jesus whom he had seen in glory at the commencement of his course, and who had brought him into all the trials and labours of the gospel, was now his possession and his crown. The unrighteous tribunal of Nero, and the bloodstained sword of the executioner, was to Paul but as the messengers of peace, who had come to close his long and weary path, and to introduce him into the presence of Jesus in glory. The time was now come for the Jesus that loved him to take him to Himself. He had fought the good fight of the gospel to the end; he had finished his course; it only remained for him to be crowned, when the Lord, the righteous Judge, appears in glory.
"In all things more than conquerors
Through Him that loved us--
We know that neither death nor life,
Nor angels, rulers, powers,
Nor present things, nor things to come,
Nor even height, nor depth,
Nor any other creature thing
Above, below, around,
Can part us from the love of God,
In Jesus Christ our Lord."
We have the concurrent testimony of antiquity that Paul suffered martyrdom during the Neronian persecution, and most probably in A.D.
67. As a Roman citizen, he was beheaded in place of being scourged and crucified or exposed to the frightful tortures then invented for the Christians. Like his Master he suffered "without the gate." There is a spot on the Ostian Road; about two miles beyond the city walls, where it is supposed his martyrdom took place. There the last act of human cruelty was executed, and the great apostle was "absent from the body, and present with the Lord." His fervent and happy spirit was released from his feeble and suffering body; and the long cherished desire of his heart was fulfilled --"to depart and to be WITH CHRIST; which is FAR BETTER."
CHRONOLOGICAL TABLE OF
PAUL'S LIFE
(Years are approximate estimates)
A.D. 36
Conversion of Saul of Tarsus (Acts 9)
A.D. 36 - 39
At Damascus--preaches in the synagogue--goes into Arabia--returns to Damascus--flight from Damascus. His FIRST visit to Jerusalem; three years after his conversion. Thence to Tarsus (Acts 9:23 - 26; Galatians 1:18)
A.D. 39 - 40
Rest of the Jewish churches (Acts 9: 31)
A.D. 40 - 43
Paul preaches the gospel in Syria and Cilicia. (Galatians. 1:21) A period of uncertain length During this time he probably undergoes the chief part of the perils and sufferings, which he recounts to the Corinthians. (2 Corinthians 11)
He is brought from Tarsus to Antioch by Barnabas; and stays there a year before the famine. (Acts 11)
A.D. 44
Paul's SECOND visit to Jerusalem with the collection (Acts 11:30)
A.D. 45
Paul returns to Antioch in Syria (Acts 12:2 - 5)
A.D. 46 - 49
Paul's FIRST missionary journey with Barnabas --goes to Cyprus, Antioch in Pisidia, Iconium, Lystra, Derbe, and back through the same places to Antioch. They remain a long time in Antioch. Dissension and disputation about circumcision (Acts 13, 14, 15:1, 2)
A.D. 50
Paul's THIRD visit to Jerusalem with Barnabas, fourteen years after his conversion (Gal. 2:1)
They attend the council at Jerusalem (Acts 15) Return of Paul and Barnabas to Antioch, with Judas and Silas (Acts 15:32 - 35)
A.D. 51
Paul's SECOND missionary journey with Silas and Timothy He goes from Antioch to Syria, Cilicia, Derbe, Lystra, Phrygia, Galatia & Troas Luke joins the apostolic band (Acts 16:10)
A.D. 52
Enter the gospel into Europe: Acts 16:11 - 13
Paul visits Philippi, Thessalonica, Berea, and Athena Corinth. Spends a year and six months at Corinth (Acts 18:11) First Epistle to the Thessalonians written.
A.D. 53
Second Epistle to the Thessalonians written
Paul leaves Corinth and sails to Ephesus.
(Acts 18:18, 19)
A.D. 54
Paul's FOURTH visit to Jerusalem at the feast Returns to Antioch
A.D. 54 - 56
Paul's THIRD missionary journey--He departs from Antioch--visits Galatia, Phrygia, and reaches Ephesus, where he stays two years and three months. Here Paul separates the disciples from the Jewish synagogue. (Acts 19:8, 10)
Epistle to the Galatians written
A.D. 57
(Spring) First Epistle to the Corinthians written
The tumult at Ephesus--Paul leaves for Macedonia (Acts 19:23 - 20: 1)
(Autumn) Second Epistle to the Corinth written
(2 Corinthians 1:8; 2: 13,14; 7:5; 8: l; 9:1) Paul visits Illyricum--goes to Corinth--winters there (Romans 15:19; 1 Corinthians 16: 6)
A.D. 58
(Spring) The Epistle to the Romans written (Romans 15:25 - 28; 16:21 - 23; Acts 20:4) Paul leaves Corinth, passes through Macedonia, sails from Philippi, preaches at Troas, addresses the elders at Miletus, visits Tyre and Cæsarea. (Acts 20, 21:1 - 14)
A.D. 58 - 60
Paul's fifth visit to Jerusalem before Pentecost
He is arrested in the temple, brought before Ananias and the Sanhedrim, sent by Lysias to Cæsarea, where he is kept in bonds two years.
A.D. 60
Paul heard by Felix and Festus. He appeals unto Cæsar, preaches before Agrippa, Bernice and the men of Cæsarea.
(Autumn.) Paul sails for Italy.
(Winter.) Shipwrecked at Malta. (Acts 27)
A.D. 61
(Spring) Arrives at Rome, dwells two years in his own hired house.
A.D. 62
(Spring) Epistles to Philemon, Colossians, and Ephesians written
(Autumn) Epistle to the Philippians written
A.D. 63
(Spring) Paul acquitted and released. Epistle to the Hebrews written -- Paul takes another journey, intending to visit Asia Minor and Greece (Philemon 22; Phil 2:24)
A.D. 64
Visits Crete and leaves Titus there--exhorts Timothy to abide at Ephesus, First Epistle to Timothy written, Epistle to Titus written
A.D. 64 - 67
Intends to winter at Nicopolis. (Titus 3:12) Visits Troas, Corinth, Miletum (2 Tim. 4: 13-20)
Paul arrested and sent to Rome, Deserted and solitary, having only Luke, of his old associates, with him. Second Epistle to Timothy written, probably not long before his death. These journeys and events are generally supposed to cover a period of about three years.
A.D. 67
Paul's Martyrdom __________________________________________________________________
[24] The Present Testimony, volume 8. pp. 405 - 407.
[25] Synopsis of the Books of the Bible, vol. 4: pp. 84 - 95.
[26] The wise and humane Burrhus was prefect of the pretorian guard when Julius arrived with his prisoners. He was a virtuous Roman, and ever treated Paul with the greatest consideration and kindness. --Dr. Smith's Dictionary of Biography.
[27] See Introductory Lectures to the Acts by W. Kelly.
[28] For particulars of the persecution referred to, see Josephus, Ant. 20:9, 1. __________________________________________________________________