with James and the Elders of the Church. The Temple Riot.
The Speech of Paul to the Rioters. Before the Jewish
Council. Paul Comforted by God. Conspiracy of Jewish
Fanatics.
+Paul at Caesarea+--The First Defense, before Jewish Accusers
and the Roman Governor Felix. Second Defense, before
Felix. Third Defense, before Festus. Fourth Defense,
before Festus and King Agrippa II.
+The Voyage to Rome+--Caesarea to Myra. Myra to Melita. Melita
to Rome.
+Paul at Rome+--Testifying to the Jews. Testifying to the
Gentiles. Incidental Notices of the Imprisonment. The Further
Travels of Paul.
II. PAUL'S JOURNEYS
_Scripture, Acts 13:2-28:31_
STUDY VI
JERUSALEM TO ROME
_Scripture, Acts 21:11-28:31_
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, passing
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 incumbent 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 God 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 God+ (Acts 23:10).--Paul must
have been quite worn out with the tumults and mobs of
the last two days. The encouragement of God 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 God 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 multitude, 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 God 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 God 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 passing 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
God" 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 ashore 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 circumstances 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 principal
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
+Testifying to the Jews+ (Acts 28:17-27).--After an
interval of only three days Paul called the chief of the
Jews together, and explained to them why he had been
sent to Rome. He declared that he had no accusation
to make against his nation to the Roman authorities, but
that he was a prisoner on account of his advocacy of the
hope of Israel fulfilled in Jesus Christ. But the Jews
replied that they had had no word about Paul from
Jerusalem. Desiring to hear more of what Paul had to say
about the Christians they appointed a day in which they
would hear Paul at his lodgings. This hearing was
evidently very thorough, and the usual division was made of
believing and unbelieving Jews.
+Testifying to the Gentiles+ (Acts 28:28).--Paul
receiving no sufficient response to his words from the
Jews now turns his attention to the Gentiles.
+The Two Years' Imprisonment+ (Acts 28:30, 31) was
spent in preaching the gospel of Jesus Christ, in his own
hired house, and receiving all who came to him. Although
Paul was a prisoner he was allowed complete freedom of
speech.
+Incidental Notices of this Imprisonment+ are found in
the four Epistles which were written from Rome during
its continuance. Prof. J. R. Lumby, D.D. (Acts,
Cambridge Bible for Schools and Colleges) says: "We know
from first to last the prisoner's chain hurt Paul (Eph. 3:1;
4:1; Phil. 1:13, 16; Col. 4:18; Philem. 1, 9, 10), and
that his cause was at times an object of much anxiety
(Phil. 2:23, 24). We also learn from the same letters
that besides Luke and Aristarchus (Acts 27:2; 28:15) he
had also the fellowship, for some time at least, of
Tychicus, who (Eph. 6:21) was the bearer of his letter to
Ephesus; of Timothy, whom (Phil. 1:1; Col. 1:1;
Philem. 1) he joins with himself in the greeting to the
churches of Philippi and Colossae and also in that to
Philemon. In the former of these churches Timothy had
been a fellow laborer with the Apostle. Epaphroditus
came with the Philippian contributions to the aid of the
imprisoned Apostle (Phil. 4:18). Onesimus found out
Paul when in flight from his master he made his way to
Rome (Col. 4:9; Philem. 10). Mark, the cousin of
Barnabas, was also there and another Jewish convert,
Jesus, called Justus, of whom we only know that the
Apostle considered him worthy to be called a fellow
worker unto the kingdom of God (Col. 4:11). Epaphras
from the churches of Laodicea and Hieropolis, had come
to visit Paul, and to bring him greetings doubtless of the
Christians there, and carry back some words of earnest
council and advice from the Roman prisoner (Col. 4:12,
13). Last of all Demas was there to be mentioned
as having forsaken the good way through love of this
present world (Col. 4:14; 2 Tim. 4:10). More than
this and the few words in verses thirty and thirty-one, of
Acts 28, we do not know of this first imprisonment." His
spirit however was unsubdued through all his hardships
and he was ever exhorting the disciples of Christ to
rejoice in Him (Phil. 2:1, 2; 4:4).
+The Further Travels of Paul+ are considered in Study 10.
QUESTIONS