Bible Studies in the Life of Paul Part 6

THIS JOURNEY

_Scripture, Acts 21:17-28:31_

+From Jerusalem to Rome.+--This portion of the book of the Acts comprises more than one quarter of the whole, or seven and a half chapters. There must have been some important purpose to be served by thus relating so fully the incidents of this period in Paul's life; for Luke elsewhere narrates only the incidents of the missionary journeys which are of great interest. It may be that his purpose was to show, with the full connecting incidents, how clearly and strongly Paul testified, to the Jews in the temple (Acts 22:1-23), and before the Roman tribunal (Acts 25:13, 14, 26; 26:1-32), that Jesus was the Christ. Jesus himself, before his death, gave the same testimony to the Sanhedrin (Matt. 26:63, 64; Mark 14:61, 62; Luke 22:67-69), and the Roman tribunal (John 18:33-37). The testimony of Paul was further carried to imperial Rome, the capital of the world (Acts 28:17-24).

+The Seven Speeches.+--The last recorded addresses of the Great Apostle are a striking feature of this period.

They show his faith after it had been tried and tested in his toilsome years of missionary labors. They reveal the courage and character of the man in that they were given when he was in bonds and in imminent peril of his life.

1. The speech before the Jewish mob in the temple (Acts 22:1-29) in which Paul tells the Jews how he was changed from a persecutor to a believer in Christ. He relates also the story of his conversion.

2. The speech before the Jewish council (Acts 22:30; 23:1-10) in which he creates confusion by raising the question of the resurrection. But the provocation was great for the high-priest had commanded that Paul be smitten on the mouth when he began to speak.

3. The speech before Felix, the Roman governor (Acts 24:10-22) in which he makes his defense against Jewish accusers, and affirms his belief in the new "Way"

and in the resurrection.

4. The speech before Felix and Brasilia, his wife, (Acts 24:24-27). Paul, being sent for by Felix to tell him of his faith in Christ, reasons "of righteousness, temperance, and judgment to come."

5. The speech before Festus the Roman governor (Acts 25:7-11) in which Paul appeals to Caesar.

6. The speech before Festus, the Roman governor, and King Agrippa and his wife, Bernice, (Acts 25:13; 26:1-32). Here Paul again relates the story of his conversion and shows that Jesus is the Christ.

7. The speech before the chief Jews in Rome (Acts 28:17-31) showing that Jesus is the Christ.

+The Writings.+--During the two years' imprisonment of Paul in Caesarea we have no account of any Epistles written by him. But when he arrives in Rome he again begins to indite those writings which have made his name so famous. From his prison in Rome he sent out four letters which have been called, "The Epistles of the First Imprisonment"; Colossians, Philemon, Ephesians, and Philippians (See Chapter 9). For profound expositions of the Christian doctrines, lofty ethical teaching, and mellowness of feeling they stand unequalled.

+Time and Extent.+--Paul arrived in Jerusalem in 58 A.D. He was imprisoned two years in Caesarea, 58 to 60 A.D. The voyage to Rome was in the winter of 60 and 61 A D. He was imprisoned in Rome two years, 61 to 63 A.D. In extent the journey which Paul took from Caesarea to Rome was about 2,300 miles.

+The Historical Connections.+--Nero was Emperor of Rome (since 54 A.D.). Felix was Procurator of Judea from 51 to 60 A.D., when he was succeeded by Festus.

We fix the date of Paul's going to Rome by the fact that when Festus came in 60 A.D., he made his appeal to Caesar.

PAUL AT JERUSALEM

+The Return+ to Jerusalem (Acts 21:17-23:23) was at the feast of Pentecost when it was crowded with strangers from all parts of the world. Paul had been warned not to come back to this city (Acts 21:10-14) and it might have been possible for him to have remained away, pa.s.sing the last years of his life in high honor and peace as the Great Apostle and Head of the Gentile churches.

But he seems to have felt it inc.u.mbent upon him to return to Jerusalem and testify for his faith (Acts 21:14), and to carry alms (Acts 24:17). Paul was now about sixty years of age and for more than ten years had been engaged in the most arduous missionary labors, enduring stonings, beatings, and contumelies of all kinds, for the sake of preaching Jesus Christ. More than twenty years had elapsed since his conversion; and before his well-known three missionary journeys he had been actively engaged in the work which he loved so well. In his body he must have borne the marks of these incessant labors, but his spirit was as fresh and undaunted as ever.

Whatever awaited him in Jerusalem he was ready for it.

+The Meeting with James and the Elders of the Church+ (Acts 21:17-25) seems to have been a pleasant one. Paul told his story of the wonders wrought in the Gentile world, and G.o.d was glorified, but there seems to have been a certain constraint upon the company. Paul was well known everywhere as an exponent of that liberty in Christ by which the Gentiles when they became Christians were not obliged to become Jews and obey the laws of Moses. We find the elders, while freely admitting the binding nature of the decision of the Jerusalem Council upon this matter, advising him to show the many thousands of Jews who believed and kept the law, that he himself still held to the observance of the law.

Hence the urgency with which they requested him to purify himself in the temple, with certain men who had a vow, so that the Jews might see that he was not a renegade. The consequences of this advice soon became evident.

+The Temple Riot and Paul's Imprisonment+ (Acts 21:26-39).--When the days of purification for his companions were almost completed some Jews of Asia saw him and at once raised a great tumult. It is a wonder that he was not seen and recognized earlier. Doubtless the Asian Jews had been restrained in their own cities from wreaking their hatred upon Paul to the full, by the strong arm of the Roman magistrate. At once a great outcry was raised and Paul would have fared badly if he had not been rescued by the Roman soldiers, to be imprisoned by them.

+The Speech of Paul to the Rioters+ (Acts 21:40-22:23).--He requested that he be permitted to speak to this angry crowd of fanatic Jews, who were howling for his life. What would he say? What defense could he make? Listen to him! He is telling the story of his life and conversion, on the way to Damascus. He is glorifying Jesus and urging them to believe in Him. There is not one word about the indignities that have been heaped upon himself. This personal testimony in this city where Paul had been the chief persecutor was wonderful. But as the Jews had demanded the life of Christ, when he was upon earth and testified to His mission, so now they demanded the life of Paul.

+Before the Jewish Council+ (Acts 22:24-23:10).--Paul, rescued from the clutches of the mob, would have been scourged by the Romans had he not declared himself a Roman. On the morrow, taken before the Sanhedrin, and seeing no hope of any justice being done him, he sets one party of it over against the other by declaring that he was a Pharisee and "of the hope of the resurrection of the dead I am called in question." So great was the dissension that arose over this matter that Paul was faring badly when he was rescued by the chief captain and his soldiers.

+Paul Comforted by G.o.d+ (Acts 23:10).--Paul must have been quite worn out with the tumults and mobs of the last two days. The encouragement of G.o.d speaking to him and telling him to be of good cheer, and that as he had testified of Him in Jerusalem, he must also bear witness in Rome, put a new heart in him. It had been Paul's great desire to visit Rome and preach Christ in that city (Rome 1:11-15; Acts 19:21).

+Conspiracy of Jewish Fanatics+ (Acts 23:10-30).--The mad hatred of the Jews against Paul is shown by more than forty men binding themselves under a curse to kill him. The astonishing thing about this conspiracy is that the conspirators showed what they proposed to do to the chief priests and elders and asked their aid to bring Paul down for another examination that they might kill him. The plot was brought to naught by Paul's nephew, who heard of it and told Paul. This information was at once given to the chief captain, who determined to send Paul away that night to the Roman governor at Caesarea.

It was a large escort, 200 legionaries, 200 light armed troops, skirmishers, and 70 cavalry, which was sent out with Paul. This great company of soldiers showed the immanent danger in which Paul stood at this time.

PAUL AT CaeSAREA

_Scripture, Acts 23:33-27:1_

Paul now comes under Roman jurisdiction and remains for two years (Acts 24:27) a prisoner in Caesarea. He is not kept in close confinement and his friends are allowed to see him (Acts 24:23). Who came to see him of these friends and what they talked about Luke does not tell us. Our attention seems to be purposely directed to the defense which Paul made of his faith and work before the Roman governors, Felix and Festus, and the Jewish King Agrippa II. As Pilate had seen no just cause why Christ should be condemned to death, so Felix and Festus, when Paul had testified of his faith in Christ before them, saw no reason why he should suffer the death penalty.

+The First Defense; before Jewish Accusers and the Roman Governor, Felix+ (Acts 23:33-24:23).--Awaiting the coming of his accusers from Jerusalem Paul was kept in Herod's judgment hall. After five days Ananias, with the elders, and an orator, named Tertullus, came to Caesarea, and charged Paul with being "a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarenes"; they also accused him of profaning the temple.

Paul being beckoned by the governor to speak replied in answer to the charges made against him: (a) That Felix, who has been governor so long (since 51 A.D.), must know from personal knowledge, that he had not been engaged in any sedition and that this charge could not be proved against him. It had only been twelve days since he went up to Jerusalem and a number of them had been spent in Roman custody. During this period there had been no time to plot against the government. (b) While he worshipped G.o.d after the way that they called heresy, yet he believed all that was written in the law and the prophets. He had come he said "after many years to bring alms to my nation, and offerings." It was true that certain Jews had found him "purified in the temple, neither with mult.i.tude, nor with tumult." These ought to have been present and to have testified to these things.

(c) He denied that he had committed any sacrilege.

When he was seized in the temple he was in the very act of performing a portion of the worship prescribed by the Mosaic law. (d) The knowledge of those present "went no further than that they had heard him declare his belief in the doctrine of the resurrection from the dead" (Acts 22:30-23:1-6). Upon the conclusion of Paul's argument, Felix adjourned the case until Lysias, the chief captain, should come down and give his testimony.

_Second Defense; before Felix and his Wife, Drusilla_ (Acts 24:24-27).--This was evidently a private hearing of Paul of his faith in Christ. There was ample reason for the trembling of Felix when Paul "reasoned of righteousness, temperance, and judgment to come." Felix was a notoriously unjust ruler who had taken bribes, murdered a high-priest and, relying upon the influence of his infamous brother Pallas at Rome, was steeped in crimes. He had induced his wife Drusilla to desert her husband to marry him. Felix showed his character when he sent for Paul a number of times and communed with him, hoping to receive a bribe. When recalled to Rome in consequence of repeated complaints of his misadministration of justice he, "willing to show the Jews a pleasure, left Paul bound."

+Third Defense; before Festus, the New Governor+ (Acts 25:1-12).--Festus, Josephus tells us, was one of the best procurators of Judea. He was appointed by Nero in the year 60 A.D., and died two years after this.

He is importuned by "the high-priest and the chief of the Jews, as soon as he takes office, to send Paul back to Jerusalem (in order that he might be killed on the way thither). Festus replies that they are to come to Caesarea and there make their accusations against Paul. When they are come and Festus sits on the judgment seat they make "many and grievous complaints against Paul which they could not prove." Paul's answer is: neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended in anything at all." But Festus showed, notwithstanding his many good traits, a decided leaning toward Paul's accusers. When therefore Festus asked Paul if he would go back to Jerusalem and be there judged before the Sanhedrin, Paul recognizes the hopelessness of his case and exercised his right as a Roman citizen in taking an appeal to the judgment seat of Caesar. This right of appeal was one of the most important prerogatives of the Roman citizen; he had only to say the word, "Appello" and proceedings must at once be stopped; his case must go to the court of the emperor.

In exercising this appeal Paul very justly said that if he had done anything worthy of death he was willing to die, but if the charges made against him by the Jewish high-priest and elders were not true he ought not to be delivered up to them.

+Fourth Defense; before Festus and King Agrippa II.+--In Acts 25:13-27 we have an account of the visit of Jewish King Agrippa II. to Festus and the statement of the latter in regard to the case of Paul. Festus is at a loss what to write about the prisoner, to the imperial court (Acts 25:25-27), the accusations of the Jews having failed of proof. To send a prisoner to Caesar and not be able to state clearly what his crime was might involve Festus in difficulties. Agrippa, as a Jew, might be able to give some light upon this matter. The question seemed to be in regard to religious freedom. Rome did not allow religious liberty. The Jewish religion, however, was licensed as one of the forms under which men were allowed to worship G.o.d in the Roman empire.

Agrippa might be able to solve this question as to whether Paul was or was not within his legal rights and the Christianity which he professed be as legal as Judaism.

Paul in his argument (Acts 26:1-29) before Festus and King Agrippa II., took the ground that Christianity, as an outgrowth of Judaism, had a legal status. Paul said that he preached that the Messiah had come in the person of Jesus Christ and this was the One whom Moses and the prophets had foretold, (a) Paul's introduction is very courteous. He recognizes King Agrippa as well versed "in all customs and questions which are among the Jews." (b) He declares his early life to be well known, as a Jew, and, of the strictest sect, a Pharisee. (c) He stands accused because he believes that the Messiah, whom all Jews are praying may come, has come. (c) Here, as Prof. Lindsay says, in his commentary on the Acts, "Agrippa may by look, word, or gesture have suggested, A crucified Messiah! and Paul have answered, No, but a risen Redeemer! Is it incredible that G.o.d should raise the dead?" Then Paul continues saying, that he himself was an enemy of Christ at first. (d) Paul proceeds with his argument, giving his personal testimony, how this risen Messiah had appeared to him on the way to Damascus and what He had said to him. (e) Then he shows how it had been foretold by the prophets and Moses that Christ should suffer "and that He should be the first that should rise from the dead, and should show forth light unto the people, and to the Gentiles."

The argument is over and after certain remarks, by Festus and Agrippa which are characteristic of both men, there is a conference and a decision rendered by the Roman governor and Jewish King, "That this man doeth nothing worthy of death or of bonds." But the appeal to Caesar cannot be set aside and Paul must go to Rome.

THE VOYAGE TO ROME

_Scripture, Acts 21:1-28:31_

Paul now begins his long delayed trip to Rome not, however, as he expected a free man, but as a prisoner.

He comes finally to Rome and there testifies of his faith in Christ. His native force of character and Christian graces bring him to the front upon this voyage and in the time of shipwreck he takes over the command.

Three ships convey him to Rome, one of which is cast away on the island of Melita; if we follow the fortunes of these three ships this section of Acts may be divided into three parts:

+Caesarea to Myra+ (a city of Lycia) or the fortunes of Paul upon the first ship (Acts 27:1-5). Aristarchus and Luke were the companions who embarked with the Great Apostle upon a ship of Adramyttium. Paul was in charge of Julius, "a centurion of Augustus's band." The first stop was at Sidon where Paul was given "liberty to go unto his friends and refresh himself." The ship then sailed for the city of Myra in Lycia pa.s.sing to the east and north of the island of Cyprus.

+Myra to the Island of Melita+, or the fortunes of Paul upon the second ship (27:6-28:10). Arrived at the city of Myra the whole company changed ships, re-embarking in a large ship which was probably engaged in the grain carrying trade between Alexandria in Egypt and Rome. This portion of the voyage was full of difficulties from the beginning. From Myra to Cnidus (a peninsula which projected from the Carian coast having Cos on the north and Rhodes on the south) the progress against baffling winds was slow. The first stop was made at Fair Havens, a place upon the southern coast of Crete (the modern Candia). It was here that Paul foretold the serious danger to the ship if the voyage should be continued.

But the centurion taking the advice of the master and owner of the ship, and because the harbour "was not commodious to winter in," determined to make an attempt to reach Phenice (a harbour west of Crete and upon the same side of the island). The adventures that befell the ship's company, and, the misfortune that came to the ship, in the terrible fourteen days that followed after the departure from Fair Havens are best understood through the graphic language of Luke, an eye witness (Acts 27:14-44 should be read carefully in this connection). It is in this time of trial that Paul steps forth and shows his mastery over men. Comforted himself by "the angel of G.o.d" he comforts others in declaring that no harm shall come to the lives of those in the ship. In the midst of this great storm he alone is calm and able to insist that his companions keep up their courage and strength, and not to give away to despair. The island of Melita (the modern Malta), where the shipwreck took place, lies directly south of Sicily. The place where the Great Apostle was cast ash.o.r.e is now known as St. Paul's Bay.

The inhabitants of the island received the ship's company "with no little kindness" and Paul engaged here in a healing ministry, curing the father of Publius, the chief man of the island, of a fever and many others of diseases. In whatever place or circ.u.mstances Paul comes he at once begins to exercise his Christian gifts.

+The Island of Melita to Rome+, or the adventures of Paul on the third ship (Acts 28:11-16). Three months were spent at Melita. Then Paul and the company embarked on another Alexandrian grain ship for Puteoli, "eight miles southwest of Naples and the princ.i.p.al harbour south of Rome in Paul's day." "It was the port at which the Egyptian grain ships usually unloaded." There were two stops made on the way to Puteoli, one at Syracuse in Sicily and the other at Rhegium, at the southern point of Italy. At Puteoli Paul found Christian brethren with whom he remained for seven days. The Roman Christians came but to meet Paul at Apii Forum, forty-three miles, and the Three Taverns, thirty-three miles from Rome. This expression of love and interest in him and his welfare greatly cheered the heart of the Apostle.

PAUL AT ROME