THE CAPTIVE IN CHAINS.
The Third Missionary Tour.――Paul at Ephesus.――The Great Tumult.
――The Voyage to Greece.――Return to Asia Minor and to Jerusalem.
――His Reception at Jerusalem.――His Arrest, and the Riot.
――Speech to the Mob.――Paul imprisoned.――Danger of Assassination.
――Transferred to Cæsarea.――His Defence before Festus and Agrippa.
――The Appeal to Cæsar.――The Voyage to Rome.――The Shipwreck.
――Continued Captivity.
WE now enter upon Paul’s third missionary journey through the interior
of Asia Minor. How long he remained in Antioch before entering upon
this tour, or what exact route he took through Phrygia and Galatia, we
do not know. Timothy probably accompanied him, as mention is made of
his name in connection with Paul’s stay at Ephesus. All the record we
have of this journey through the heart of Asia Minor, in which Paul
visited the various churches which he had established, is contained in
the words, “He departed, and went over all the country of Galatia and
Phrygia, strengthening all the disciples.”[145]
Just before Paul’s arrival at Ephesus,――which city he had promised to
visit again,――a Jew came there, by the name of Apollos, a devout man,
very eloquent, who was a disciple of John the Baptist; he not having
yet received the fuller revelation of life and immortality made by
Jesus Christ. Aquila and Priscilla, listening to his bold and fervid
addresses in the synagogue, took him, and explained to him more fully
the gospel of Jesus as it had been expounded to them by Paul. Thus
instructed in the “glad tidings,” Apollos went to Corinth with letters
of recommendation to the brethren there, where “he mightily convinced
the Jews, and that publicly, showing by the scriptures that Jesus was
Christ.”[146]
While Apollos was preaching at Corinth, Paul, having traversed the
mountainous districts of Asia Minor, came to Ephesus. There were but
few in that great and wicked city who had any true conception of the
religion of Jesus. There were several, who, under the preaching of
Apollos, had become disciples of John, walking in the comparatively dim
light which that prophet had revealed. Eagerly they received the fuller
illumination which Paul brought to their minds. Twelve of these were
baptized by Paul in the name of the Lord Jesus: then, upon his laying
his hands upon them, they received the miraculous gifts of the Holy
Ghost, “and spake with tongues, and prophesied.”
For three months, Paul continued earnestly preaching in the synagogue
“the things concerning the kingdom of God.” Success did not attend his
labors: on the contrary, many were hardened by them, “and believed not,
but spake evil of that way.” Paul, disheartened, withdrew entirely from
the synagogue, and, taking the few disciples with him, established an
independent church.
A man named Tyrannus, a school-teacher, who was either a convert, or
was favorably affected towards the new doctrine, opened his schoolroom
for the preaching of Paul. In that room, and from house to house, the
zealous and persevering apostle preached, for the space of two years,
“repentance towards God, and faith towards our Lord Jesus Christ.”
A large church was organized. Paul himself, and other disciples,
made many excursions into the surrounding region, “so that all they
which dwelt in Asia heard the word of the Lord Jesus, both Jews and
Greeks.”[147] Paul still continued to exercise miraculous powers,
healing the sick, and casting out evil spirits. Some “vagabond Jews,”
witnessing the power which the name of Jesus exerted, undertook to
exorcise in that sacred name; but the demoniac, exclaiming, “Jesus I
know, and Paul I know, but who are ye? leaped on them, and overcame
them, and prevailed against them, so that they fled out of that house
naked and wounded.” This so alarmed the professional exorcists, that
many of them relinquished their calling, and burned their books of
sorcery, though they were valued at about eight thousand dollars. “So
mightily,” adds Luke, “grew the word of the Lord, and prevailed.”
Paul now decided to visit the churches in Macedonia and Achaia, and
then to return to Jerusalem, saying, “After that, I must see Rome
also.” Timothy, and another disciple by the name of Erastus, were sent
before him to announce his coming to the churches in Macedonia and
Achaia.
Just before Paul left Ephesus, a very violent and not unnatural
tumult arose in the city. Ephesus was renowned throughout the world
for the worship of the goddess Diana. The temple, erected at the head
of the harbor for the idolatrous worship of this goddess, was deemed,
in its magnificence and dazzling beauty, one of the wonders of the
world. It was a common saying, “The sun in its course sees nothing
more magnificent than Diana’s temple.” This gorgeous marble shrine
of idolatry was 425 feet long, 220 broad, and was embellished by 127
columns, each 60 feet high. The Greek ladies throughout all Achaia
and Asia lavished their treasures in almost incrusting the temple with
precious stones. It was one of the principal sources of revenue to the
city, and of employment for its workmen, to construct silver statues
of the goddess, which were sold in immense numbers throughout all
the pagan world. But the preaching of Paul was bringing idolatry into
disrepute, and destroying the trade in idols.
There was a large manufacturer of these silver shrines in the city,
by the name of Demetrius. He called his numerous workmen together, and
thus addressed them:――
“Sirs, ye know that by this craft we have our wealth. Moreover, ye
see and hear, that not alone at Ephesus, but almost throughout all
Asia, this Paul hath persuaded and turned away much people, saying that
they be no gods which are made with hands: so that not only this our
craft is in danger to be set at nought, but also that the temple of the
great goddess Diana should be despised, and her magnificence should be
destroyed, whom all Asia and the world worshippeth.”[148]
These inflammatory words roused the workmen: they were repeated through
all the shops in the city. A gathering mob began to surge through the
streets with clamor and threatenings. The one continuous cry of the mob
was, “Great is Diana of the Ephesians!” The infuriated populace coming
across two of Paul’s companions and friends, Gaius and Aristarchus,
seized them, and dragged them into the theatre, an immense enclosure,
without a roof, where tiers of stone seats rose one above another,
affording room for an immense assembly.
As soon as the news reached Paul, the intrepid man wished immediately
to rush into the theatre, in the endeavor to rescue his friends; but
even the officers of the city entreated him not thus to peril his life.
With difficulty they dissuaded him from the rash and hopeless movement.
The tumult in the theatre was fearful. “Some cried one thing, and
some another: for the assembly was confused; and the more part knew not
wherefore they were come together.” At length the mayor of the city,
an officer next in dignity and authority to the governor, entered the
city, and endeavored to allay the tumult. Having succeeded in obtaining
silence, he addressed the mob as follows:――
“Ye men of Ephesus, what man is there that knoweth not that the city
of the Ephesians is a worshipper of the great goddess Diana, and of
the image which fell down from Jupiter?[149] Seeing, then, that these
things cannot be spoken against, ye ought to be quiet, and to do
nothing rashly. For ye have brought hither these men, who are neither
robbers of churches, nor yet blasphemers of your goddess. Wherefore if
Demetrius, and the craftsmen which are with him, have a matter against
any man, the law is open, and there are deputies: let them implead one
another. But, if ye inquire any thing concerning other matters,[150]
it shall be determined in a lawful assembly. For we are in danger to be
called in question for this day’s uproar, there being no cause whereby
we may give an account of this concourse.”[151]
Soon after this Paul assembled the disciples, and took leave of them,
in preparation for his journey into Greece. From Ephesus he had written
his First Epistle to the Corinthians; and he was greatly distressed by
some disorders which had crept into the church there. We have no record
of the events which occurred during this journey. Sailing across the
Ægean Sea, he landed first in Macedonia. “And when he had gone over
those parts, and given them much exhortation, he came into Greece, and
there abode three months.” He tarried some time in Philippi, waiting
the arrival of Titus: upon his arrival, he wrote his Second Epistle to
the Corinthians.
Accompanied by Titus, Paul went to Corinth, where he spent some time
endeavoring to correct the abuses to which we have referred. While at
Corinth, he wrote his Epistle to the Romans,――unquestionably the most
important document which ever proceeded from a human mind.
But the malignant Jews in those regions still thirsted for his blood.
As they lay in wait for him to kill him as he should embark for Syria,
he changed his route, and returned through Macedonia to Philippi, where
he took ship for Troas, on the Asiatic coast; which port he reached
after a sail of five days. There he remained a week. The first day
of the week, as commemorating the resurrection of Jesus, had become,
instead of the seventh, the customary day for the assembling of
Christians.[152]
Paul, as he was the next day to leave the brethren at Troas, probably
never in this world to meet them again, continued the parting service
until midnight. A young man named Eutychus, overcome by sleep, fell
from a third-story window to the ground, and was taken up dead. Paul
restored him to life. He then continued the social and religious
services until the dawning of the day. The ship in which he was to
embark sailed first for Assos, a small seaport about nine miles from
Troas by land, and more than twice that distance by water.
Paul went on foot to Assos. There he took ship, and, sailing by Chios,
Mitylene, and Samos, passed by Ephesus, and landed at Miletus, an
important commercial city, about thirty miles beyond Ephesus. He sent
for the elders of the church at Ephesus, and there took leave of them
in the following affecting address:――
“Ye know, from the first day that I came into Asia, after what manner
I have been with you at all seasons, serving the Lord with all humility
of mind, and with many tears, and temptations which befell me by
the lying-in-wait of the Jews; and how I kept back nothing that was
profitable unto you, but have showed you, and have taught you publicly,
and from house to house, testifying both to the Jews, and also to the
Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
“And now, behold, I go bound in the spirit unto Jerusalem, not
knowing the things that shall befall me there; save that the Holy Ghost
witnesseth in every city, saying that bonds and afflictions abide me.
But none of these things move me, neither count I my life dear unto
myself, so that I might finish my course with joy, and the ministry,
which I have received of the Lord Jesus, to testify the gospel of the
grace of God.
“And now, behold, I know that ye all, among whom I have gone preaching
the kingdom of God, shall see my face no more. Wherefore I take you
to record this day, that I am pure from the blood of all men. For I
have not shunned to declare unto you all the counsel of God. Take heed,
therefore, unto yourselves, and to all the flock over the which the
Holy Ghost hath made you overseers, to feed the church of God, which
he hath purchased with his own blood. For I know this, that after
my departing shall grievous wolves enter in among you, not sparing
the flock. Also of your own selves shall men arise, speaking perverse
things, to draw away disciples after them. Therefore watch, and
remember, that, by the space of three years, I ceased not to warn every
one night and day with tears.
“And now, brethren, I commend you to God, and to the word of his grace,
which is able to build you up, and to give you an inheritance among
all them which are sanctified. I have coveted no man’s silver or gold
or apparel. Yea, ye yourselves know that these hands have ministered
unto my necessities, and to them that were with me. I have showed you
all things, how that so laboring ye ought to support the weak, and to
remember the words of the Lord Jesus, how he said, It is more blessed
to give than to receive.”
Luke adds, “And, when he had thus spoken, he kneeled down, and prayed
with them all. And they all wept sore, and fell on Paul’s neck, and
kissed him; sorrowing most of all for the words which he spake, that
they should see his face no more. And they accompanied him unto the
ship.”[153]
Sailing by the Islands of Coos and Rhodes, without stopping, they
landed at Patara, a small seaport in the province of Lycia, on the
southern coast of Asia Minor. Here Paul took another vessel, and
leaving the island on the left, after a voyage of about three hundred
and forty miles, landed at Tyre, in Syria. There was a church in Tyre;
and Paul remained with the Christians there a week while the ship was
discharging its cargo. The brethren, conscious of the danger he would
encounter in Jerusalem, urged him not to go there; but Paul was fixed
in his purpose. When the time came for the ship to sail again, the
brethren, with their wives and children, accompanied him to the shore.
There, upon the sandy beach, they knelt down, and commended the heroic
and beloved apostle to the protection of God. From Tyre the ship sailed
along the coast of Syria to Ptolemais, the celebrated Jean d’Acre of
modern history. The distance between the two places was about thirty
miles. Here Paul was again refreshed by the society of the disciples
whom he found there, and with whom he remained but one day.
Paul left the ship at Ptolemais, and continuing the journey by land,
a distance of thirty or forty miles, reached Cæsarea. Philip the
evangelist――one of the seven deacons chosen by the church in Jerusalem,
to whom we have been before introduced as teaching and baptizing the
eunuch on the road by Gaza, towards Egypt――resided in Cæsarea. His
family consisted of four daughters, who were very earnest Christians,
and who were endowed with the prophetic spirit. Paul remained for
several days the guest of that Christian family.
While residing there, a certain prophet, by the name of Agabus,――the
same who had previously predicted “that there should be a great dearth
throughout all the world,”[154]――came to Cæsarea. Agabus, using the
imagery of action so common with the prophets, took Paul’s girdle,
bound it around his own hands and feet, and said,――
“Thus saith the Holy Ghost: So shall the Jews at Jerusalem bind the man
to whom this girdle belongs, and they shall deliver him into the hands
of the Gentiles.”[155]
The Christian friends of Paul at Cæsarea, when they heard this
prophetic announcement, entreated him with the most earnest
supplication, and even with tears, not to go up to Jerusalem, and
thus place himself at the mercy of these cruel and inveterate foes.
But Paul replied,――
“What mean ye to weep and to break mine heart? for I am ready not to
be bound only, but also to die at Jerusalem for the name of the Lord
Jesus.”
Luke, who still accompanied Paul, adds, “And, when he would not be
persuaded, we ceased, saying, The will of the Lord be done.”
Paul, with the companions who had attended him from Macedonia, and
accompanied by several Christians from Cæsarea, went up to Jerusalem,
and took up his residence at the house of Mnason, one of the early
converts to Christianity.
Thus we have accompanied Paul on his last recorded journey to Jerusalem.
It was a journey full of incident; and it is related more minutely than
any other portion of his travels. We know all the places by which he
passed, or at which he staid; and we are able to connect them all with
familiar recollections of history. We know, too, all the aspects of the
scenery. He sailed along those coasts of Western Asia, and among those
famous islands, the beauty of which is proverbial. The very time of
the year is known to us: it was when the advancing season was clothing
every low shore and the edge of every broken cliff with a beautiful and
refreshing verdure; when the winter storms had ceased to be dangerous,
and the small vessels could ply safely in shade and sunshine between
the neighboring ports. Even the state of the weather and the direction
of the wind are known.
We can point to the places on the map where the vessel anchored for the
night, and trace across the chart the track that was followed when the
moon was full. Yet more than this: we are made fully aware of the state
of the apostle’s mind, and of the burdened feeling under which this
journey was accomplished. The expression of this feeling strikes us the
more from its contrast with all the outward circumstances of the voyage.
He sailed in the finest season, by the brightest coasts, and in the
fairest weather; and yet his mind was occupied with forebodings of evil
from first to last, so that a peculiar shade of sadness is thrown over
the whole narration.[156]
Paul, like his divine Master, was “a man of sorrows, and acquainted
with grief.” The sins and sufferings of humanity oppressed his soul.
Throughout all his epistles, we see indications of the pensive spirit
with which he regarded the sublime and awful tragedy of time and sin.
Upon the arrival of the apostle in Jerusalem, he was very cordially
received by the brethren. Knowing that he had many enemies even among
the Christians there, who demanded that the Gentile converts should
be brought into subjection to all the rites of Judaism, his dejected
spirit must have been much cheered by this affectionate greeting. The
disciples in Jerusalem, consisting of converted Jews and converted
Gentiles, now counted their numbers by thousands. They were necessarily
divided into many local churches. There was an immediate gathering of
the pastors of these churches to hear Paul’s report of the success of
his extended missionary tour. James, who had presided at the general
council held in Jerusalem several years before, seems also to have
presided at this meeting. Paul “declared particularly what things God
had wrought among the Gentiles by his ministry.” The majority were very
favorably impressed by his address, and “glorified the Lord.” They,
however, said to him,――
“Thou seest, brother, how many thousands of Jews there are which
believe; and they are all zealous of the law: and they are informed of
thee, that thou teachest all the Jews which are among the Gentiles to
forsake Moses, saying that they ought not to circumcise their children,
neither to walk after the customs.”
They therefore urged, that as it was impossible but that his arrival
should be known, and that it would call the Christians together to hear
from him, he should do something to refute these calumnies, and disarm
hostility. They therefore suggested that he should take charge of four
_Jewish Christians_ who were under a vow, accompany them to the temple,
and pay for them the necessary charges. This would prove that Paul, so
far as the Jews were concerned, still respected the law of Moses. As to
the Gentile converts, they reiterated the advice given by the council.
Paul, who had laid it down as his principle, that to the Jew he would
become a Jew, and to the Gentile a Gentile, that he might win all to
Christ, accepted this suggestion. He was ready to accept or reject
mere outward observances as expediency might dictate. In his view,
circumcision was nothing, and uncircumcision nothing, but faith that
worketh by love.
The next day was the great feast of Pentecost. Jerusalem was crowded
with Jews from all parts of Syria, and even from remoter lands. Those
who had already persecuted Paul on his missionary tour were there,
ready to renew their violence. When Paul entered the temple with the
men who had taken the vow, they sprang upon him, seized him, and cried
out,――
“Men of Israel, help! This is the man that teacheth all men everywhere
against the people, and the law, and this place; and, further, brought
Greeks also into the temple, and hath polluted this holy place.”[157]
A terrible mob was at once excited among the fanatic Jews. They seized
Paul, dragged him out of the temple, and were about to kill him in the
streets, when the chief captain in command of the Roman garrison heard
of the uproar. Placing himself at the head of a band of soldiers, he
assailed the mob, rescued Paul, chained him by each wrist to a soldier,
and then inquired what he had done that they were thus beating him. The
tumult and uproar were such, “some crying one thing, and some another,”
that no definite charge could be heard.
The captain, Claudius Lysias, supposing Paul to be a renowned Egyptian
rebel and a guilty disturber of the peace, ordered his prisoner to be
led to the barracks within the fortress. The crowd followed, shouting,
“Away with him!” The pressure of the throng was so great, that, when
they reached the great staircase leading up into the castled fortress,
Paul was borne by the soldiers up the steps. When the prisoner reached
the top of the stairs, whence he had a clear view of the angry, surging
mob below, he turned to Lysias, and, addressing him in Greek, inquired,
“May I speak unto thee?” Lysias was astonished to hear him speak in
Greek, and said,――
“Art thou not that Egyptian which before these days madest an uproar,
and leddest out into the wilderness four thousand men that were
murderers?”
Paul replied, “I am a man which am a Jew of Tarsus, a city in Cilicia,
a citizen of no mean city; and, I beseech thee, suffer me to speak unto
the people.”
Obtaining permission, he waved his hand to obtain silence, and then,
addressing the Jewish multitude in the Hebrew language, gave them quite
a minute account of his past history, his persecution of the Christians,
and his miraculous conversion to that faith which he once endeavored
to destroy. But, when he announced that the Lord Jesus had said to him,
“Depart, for I will send thee far hence unto _the Gentiles_,” the rage
of the fanatic Jews was roused to the highest pitch. With united voice
they cried out,――
“Away with such a fellow from the earth! it is not fit that he should
live.”
As they were shouting and gesticulating with the most violent
expressions of ferocity, Lysias ordered him to be led into the fortress,
and, in accordance with the infamous practice of the times, to be
examined by scourging, to see what confession bodily agony would thus
extort from him. As they were binding him to the whipping-post, Paul
said to the centurion who was superintending the operation,――
“Is it lawful for you to scourge a man that is a Roman, and
uncondemned?”
The remark was immediately reported to Lysias. He, upon questioning
Paul, ordered him to be unbound; and the heroic prisoner passed the
night in one of the cells of the fortress. The next day, Lysias
summoned a council of the chief priests, and brought Paul before them,
that he might learn of him of what crimes he was accused. He was put
upon his defence without any charge being brought against him. Ananias,
the high priest, a brutal wretch, presided. As Paul, commencing his
defence, modestly said, “Men and brethren, I have lived in all good
conscience before God until this day,” the infamous judge was so
enraged, that he ordered those standing near to smite him on the mouth.
Saint as Paul was, this brutal outrage roused his indignation; and he
exclaimed, “God shall smite thee, thou whited wall; for sittest thou to
judge me after the law, and commandest me to be smitten contrary to the
law?”
Some one who stood by said, “Revilest thou the high priest?”
Paul, at once restored to self-possession, replied, “I wist not,
brethren, that he was the high priest; for it is written, Thou shalt
not speak evil of the ruler of thy people.”
The Jews were at that time divided into two highly antagonistic
parties,――the Pharisees and the Sadducees. The Sadducees did not
believe in any future state, or in any spiritual existence. They said,
“There is no resurrection, neither angel nor spirit.” The Pharisees,
on the contrary, believed fully in the resurrection of the dead, and
in a future life. Paul took advantage of this division of sentiment
among his judges, and, knowing that one of the sources of the bitter
hostility excited against him was that he taught that Jesus of Nazareth
had risen from the grave, continued his defence by saying,――
“Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope
and resurrection of the dead I am called in question.”
This caused an immediate division between the two parties, and arrayed
the Pharisees on the side of Paul. They said, “We find no evil in this
man; but, if a spirit or an angel hath spoken to him, let us not fight
against God.” The dissension between these two rival sects became
so intense, that they almost proceeded to blows. “The chief captain,
fearing lest Paul should have been pulled in pieces of them, commanded
the soldiers to go down and take him by force from among them, and
bring him into the castle.”
In the night, the Lord Jesus appeared to his devoted apostle, and said
to him, “Be of good cheer, Paul; for as thou hast testified of me in
Jerusalem, so must thou bear witness also at Rome.”
Certain of the Jews, finding it difficult to crush Paul by processes
of law, entered into a conspiracy, binding themselves by an oath not
to eat nor drink till they had killed him. There were forty of these
conspirators; and they were so assured of the sympathy of the Jewish
rulers in this endeavor, that they went to them, informed them of their
resolve, and sought their co-operation. The plan which they proposed to
the chief priests and elders was, that they should officially apply to
Claudius Lysias that Paul might be once more brought before the Jewish
court for further examination. As the prisoner was being conducted from
the fortress to the court, the assassins, lying in wait, would fall
upon him, and kill him.
A nephew of Paul, the son of his sister, learned of this conspiracy,
and, obtaining access to the fortress, informed Paul of his peril.
Paul sent the young man by one of the centurions to communicate
the intelligence to Lysias. Thus informed, Lysias secretly at night
assembled a band of four hundred Roman soldiers and spearmen and
seventy cavalry to escort Paul to Cæsarea, and place him under the
control of Felix, the governor of Judæa, who resided in that city.
It was a journey of seventy-five miles, and would have to be taken
rapidly; and therefore more than one horse was provided for Paul.
The escort started with its prisoner at nine o’clock at night, and took
with them the following letter to the governor:――
“Claudius Lysias unto the most excellent governor Felix sendeth
greeting. This man was taken of the Jews, and should have been killed
of them; then came I with an army and rescued him, having understood
that he was a Roman. And, when I would have known the cause wherefore
they accused him, I brought him forth into their council; whom I
perceived to be accused of questions of their law, but to have nothing
laid to his charge worthy of death or of bonds. And, when it was told
me how that the Jews laid wait for the man, I sent straightway to thee,
and gave commandment to his accusers also to say before thee what they
had against him. Farewell.”
Marching rapidly with their prisoner, the escort proceeded that
night thirty-eight miles, as far as Antipatris. From this point the
foot-soldiers returned to Jerusalem, as their presence was no longer
needed for the protection of Paul. The horsemen accompanied Paul
the remainder of the way to Cæsarea, and, proceeding directly to the
governor, surrendered to him their prisoner. Felix ordered Paul to be
held in custody in Herod’s palace, which was the official residence of
the governor, until his accusers should come from Jerusalem.
After an interval of five days, Ananias the high priest, with the
elders, and a distinguished orator named Tertullus, came to Cæsarea
to prefer their charges against Paul in the presence of the governor.
Tertullus brought forward their accusations in the following address
to Felix:――
“Seeing that by thee we enjoy great quietness, and that very worthy
deeds are done unto this nation by thy providence, we accept it
always, and in all places, most noble Felix, with all thankfulness.
Notwithstanding, that I be not further tedious unto thee, I pray thee
that thou wouldest hear us of thy clemency a few words: for we have
found this man a pestilent fellow, and a mover of sedition among all
the Jews throughout the world, and a ringleader of the sect of the
Nazarenes;[158] who also hath gone about to profane the temple; whom we
took, and would have judged according to our law. But the chief captain,
Lysias, came upon us, and with great violence took him away out of our
hands, commanding his accusers to come unto thee; by examining of whom
thyself mayest take knowledge of all these things whereof we accuse
him.”[159]
Paul was then called upon for his defence against these frivolous
charges. It was as follows: “Forasmuch as I know that thou hast been
of many years a judge unto this nation, I do the more cheerfully answer
for myself; because that thou mayest understand that there are yet
but twelve days since I went up to Jerusalem for to worship. And they
neither found me in the temple disputing with any man, neither raising
up the people, neither in the synagogues, nor in the city; neither can
they prove the things whereof they now accuse me.
“But this I confess unto thee, that after the way which they call
heresy, so worship I the God of my fathers, believing all things which
are written in the law and in the prophets; and have hope toward God
(which they themselves also allow) that there shall be a resurrection
of the dead, both of the just and unjust.
“And herein do I exercise myself, to have always a conscience void of
offence toward God and toward men. Now, after many years, I came to
bring alms to my nation, and offerings. Whereupon certain Jews from
Asia found me purified in the temple, neither with multitude nor with
tumult. Who ought to have been here before thee, and object, if they
had aught against me; or else let these same here say if they have
found any evil-doing in me while I stood before the council, except it
be for this one voice, that I cried, standing among them, Touching the
resurrection of the dead I am called in question by you this day.”
Felix had been governor of Judæa for six years. It was now nearly
thirty years since the death of Christ. There were numerous bodies of
Christians in churches scattered all over Palestine. He had enjoyed
ample opportunities of becoming acquainted with the sentiments of the
Christians, was a thoughtful man, and was by no means predisposed to
treat Paul with severity. He therefore placed Paul under the custody
of a centurion, who was to accompany him wherever he went, but to allow
him perfect liberty and free access to his friends.
It would seem that Drusilla, the wife of Felix, had some curiosity
to see Paul; for, after a few days, Felix and Drusilla (who was a
Jewess) sent for Paul to come to the palace, and in private heard him
“concerning the faith in Christ.” Luke records,――
“And as he reasoned of righteousness, temperance, and judgment to come,
Felix trembled, and answered, Go thy way for this time: when I have a
convenient season, I will call for thee.”
“He had hoped also,” Luke adds, “that money should have been given him
of Paul, that he might loose him: wherefore he sent for him the oftener,
and communed with him.”[160]
For two years, Paul was held a prisoner in Cæsarea. How wonderful that
God should, at such a time, have allowed such a man so long to be kept
in comparative silence! He was doubtless active in the service of his
Saviour in Cæsarea every hour of every day; but we have no record of
the results of those labors. At length Felix was summoned to Rome, and
was supplanted in the office of governor by Festus. The malice of the
Jewish rulers towards Paul continued unabated; “and Felix, willing to
show the Jews a pleasure, left Paul bound.” This was in the year of our
Lord 60.
Immediately upon the arrival of the new governor at Cæsarea, the
sleepless hatred of the Jews made a fresh attempt upon the life of Paul.
Three days after Festus landed at Cæsarea, he went up to Jerusalem,
the political metropolis of his province. Immediately the high priest,
accompanied by several of the most prominent of the Jews, appeared
before Festus, and begged that Paul might be sent back from Cæsarea
to Jerusalem for trial. They had in the mean time prepared a band of
assassins to fall upon Paul by the way, and put him to death.
Festus wisely declined placing an uncondemned person thus in the hands
of his enemies, but stated, that, as he was about to return to Cæsarea,
they could send his accusers there with whatever charges they had to
prefer against him. After remaining in Jerusalem about ten days, Festus
returned to Cæsarea, summoned a court of assistant judges, took his
seat upon the judicial tribunal, and ordered Paul to be brought before
him. The Jews who came down from Jerusalem stood round about, and laid
many and grievous complaints against Paul, which they could not prove.
It would seem, from the summary which is given of Paul’s reply, that
he was charged with heresy, sacrilege, and treason,――the same charges
which had before been brought against him by Tertullus. “Neither
against the Jews,” Paul answered, “neither against the temple, nor yet
against Cæsar, have I offended any thing at all.”
Festus was anxious to conciliate the favor of the Jews, and
suggested that Paul should go up to Jerusalem, there to be tried
before a tribunal over which he himself would preside. Paul knew that
he could expect no justice there, and that he was in danger of being
assassinated by the way. He was a Roman citizen, and, as such, had the
privilege of appealing to Cæsar at Rome. This was his last resort. He
therefore said,――
“I stand at Cæsar’s judgment-seat, where I ought to be judged. To the
Jews have I done no wrong, as thou very well knowest. For if I be an
offender, or have committed any thing worthy of death, I refuse not to
die; but, if there be none of these things whereof these accuse me, no
man may deliver me unto them. I appeal unto Cæsar.”[161]
Even Festus had no power to ignore this appeal. By those potent
words, “I appeal unto Cæsar,” Paul had transferred his cause from
the provincial governor to the emperor at Rome. Nothing remained for
Festus but to send Paul to Rome, with all the documents bearing upon
the trial, and with his own official report. Festus, however, was
still in perplexity. The charges brought against Paul were so extremely
frivolous, that he knew not what statement to make. He was ashamed to
send a prisoner to Rome with such trivial accusations; and it seemed
to him “unreasonable to send a prisoner, and not withal to signify the
crimes laid against him.”
Festus was governor of the small province of Judæa. Agrippa was king
of the whole of Syria, of which Judæa was but one of the provinces; and
he also included within his realms other dominions, whose limits cannot
now be very accurately defined. It so happened, that, at this time,
Agrippa, with his sister Bernice, paid a complimentary visit to the new
governor of Judæa at Cæsarea, and remained with Festus several days.
He was a Jew, and was thoroughly acquainted with Jewish law. Festus,
who was much embarrassed by the position in which he found himself
placed in reference to Paul, consulted Agrippa concerning the affair.
The account which he gave of the case to Agrippa is quite curious.
“There is a certain man,” said he, “left in bonds by Felix; about whom,
when I was at Jerusalem, the chief priests and the elders of the Jews
informed me, desiring to have judgment against him. To whom I answered,
It is not the manner of the Romans to deliver any man to die before
that he which is accused have the accusers face to face, and have
license to answer for himself concerning the crime laid against him.
Therefore, when they were come hither, without any delay on the morrow
I sat on the judgment-seat, and commanded the man to be brought forth;
against whom, when the accusers stood up, they brought none accusation
of such things as I supposed, but had certain questions against him
of their own superstition, and of one Jesus, which was dead, whom
Paul affirmed to be alive. And, because I doubted of such manner of
questions, I asked him whether he would go to Jerusalem, and there be
judged of these matters; but, when Paul had appealed to be reserved
unto the hearing of Augustus, I commanded him to be kept till I might
send him to Cæsar.”[162]
The curiosity of Agrippa was excited, and he requested that Paul
might be brought before him. Accordingly, the next day, the king and
his sister, with great pomp, entered the audience-chamber. The king
took his seat in the judicial chair, and was attended by a brilliant
suite of military officers, and of the most distinguished men of
Cæsarea. Before this august assemblage Paul was led. In the following
ceremonious speech, Festus described the circumstances under which the
prisoner had been left in his charge:――
“King Agrippa, and all men which are here present with us, ye see this
man, about whom all the multitude of the Jews have dealt with me, both
at Jerusalem and also here, crying that he ought not to live any longer.
But when I found that he had committed nothing worthy of death, and
that he himself hath appealed to Augustus, I have determined to send
him. Of whom I have no certain thing to write unto my lord. Wherefore
I have brought him forth before you, and specially before thee, O King
Agrippa! that, after examination had, I might have somewhat to write;
for it seemeth to me unreasonable to send a prisoner, and not withal
to signify the crimes laid against him.”[163]
Agrippa then condescendingly said to the prisoner that he was
permitted to speak for himself. Paul opened his defence with the
following words:――
“I think myself happy, King Agrippa, because I shall answer for myself
this day before thee touching all the things whereof I am accused of
the Jews; especially because I know thee to be expert in all customs
and questions which are among the Jews: wherefore I beseech thee to
hear me patiently.”
He then briefly recounted his early history, narrating in full the
circumstances which attended his conversion to the religion of Jesus.
After speaking of the vision which appeared to him on the road to
Damascus, before whose brilliancy all had fallen to the earth, he
said,――
“I heard a voice speaking unto me, and saying in the Hebrew tongue,
Saul, Saul, why persecutest thou me? it is hard for thee to kick
against the pricks. And I said, Who art thou, Lord? And he said, I am
Jesus whom thou persecutest. But rise, and stand upon thy feet; for
I have appeared unto thee for this purpose,――to make thee a minister
and a witness both of these things which thou hast seen, and of those
things in the which I will appear unto thee; delivering thee from the
people and from the Gentiles, unto whom now I send thee, to open their
eyes, and to turn them from darkness to light, and from the power
of Satan unto God, that they may receive forgiveness of sins, and
inheritance among them which are sanctified by faith that is in me.
“Whereupon, O King Agrippa!” continued Paul, “I was not disobedient
unto the heavenly vision; but showed first unto them of Damascus and
at Jerusalem, and throughout all the coasts of Judæa, and then to the
Gentiles, that they should repent and turn to God, and do works meet
for repentance.
“For these causes the Jews caught me in the temple, and went about to
kill me. Having, therefore, obtained help of God, I continue unto this
day, witnessing both to small and great, saying none other things than
those which the prophets and Moses did say should come,――that Christ
should suffer, and that he should be the first that should rise from
the dead, and should show light unto the people and to the Gentiles.”
As Paul thus alluded to the resurrection of the dead, he was
interrupted in his discourse by Festus, the unbelieving Roman,
exclaiming with a loud voice,――
“Paul, thou art beside thyself: much learning doth make thee mad.”
Paul turned to the governor, and said courteously, “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.”
Then, addressing the king himself, who, as we have said, was a Jew,
he added, “King Agrippa, believest thou the prophets? I know that thou
believest.”
The arguments of Paul had been so rational and irresistible, that
Agrippa seems to have been intellectually convinced by them; for he
thoughtfully replied, “Almost thou persuadest me to be a Christian.”
Paul, whose heart ever glowed with Christian love for all his
fellow-men, answered, “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!”
This terminated the interview. Agrippa, in conferring with his council,
found them unanimously of the opinion that Paul had done nothing worthy
of death or of bonds. He therefore said to Festus, “This man might have
been set at liberty if he had not appealed unto Cæsar.” But it was now
too late. Paul had made his appeal; and nothing remained but to send
him, by the first opportunity, to Rome. There was a ship in port from
Adramyttium which was engaged in the coasting-trade, and which was to
touch at various ports in Asia Minor.
Paul, with two companions,――Luke, and Aristarchus from
Thessalonica,――was embarked on board this ship. There were other
prisoners in the ship, and they were under charge of a guard of
soldiers, with Julius, their commanding-officer. The day after sailing,
they touched at Sidon, sixty-seven miles north from Cæsarea. Julius
treated his prisoner very courteously; and, as there was a church in
this place, he was allowed to go ashore “unto his friends to refresh
himself.” Leaving Sidon, they sailed across what is called the Sea of
Cilicia, leaving the Island of Cyprus on their left, being driven to
this circuitous route by contrary winds, till they reached the city of
Myra, a large seaport in the province of Lycia.
At Myra they found a ship from Alexandria in Egypt bound for Italy.
The prisoners were placed on board this ship, which must have been
one of considerable size, as it conveyed, with crew and passengers,
two hundred and seventy-six souls. Calms and head-winds delayed their
passage, so that it was “many days” before they reached the Island of
Cnidus, which was but a hundred and thirty miles from Myra. The wind
and the current still opposing them, they, finding themselves unable
to sail directly across the Ægean Sea, ran down to the southward; and
having doubled Cape Salmone, the most easterly cape of the Island of
Crete, they sailed along the southern coast of that island, sheltered
from the north winds, a distance of about a hundred and fifty miles,
until they came to a celebrated harbor, or roadstead, called the Fair
Havens. There was no settlement here upon the shore; but the city of
Lasea was situated a few miles inland. Winter had now come; and fierce
storms swept the Mediterranean, rendering navigation quite perilous.
Upon leaving Myra, they had hoped to reach Italy before the dangerous
season should arrive; but the untoward weather had detained them, and
there were still many weary leagues of a tempestuous sea to be passed
over before they could cast anchor in the Tiber.
The question was anxiously deliberated, whether they should still brave
the peril of the seas. Paul, probably speaking, not by inspiration,
but from his own natural intelligence and caution, warned them, that,
if they continued their voyage, not only would the safety of the ship
be imperilled, but also the lives of all on board; but as the present
anchorage was incommodious to winter in, and there was no other good
harbor near, it was decided, notwithstanding the warning of Paul, to
continue the voyage.
About fifty miles west of the Fair Havens, on the southern coast of the
Island of Crete, was the seaport of Phenice. Some who had been there
spoke of that harbor as a safe one, and urged, that, at all hazards,
they should try to reach Phenice, where they could winter if it were
deemed expedient. Taking advantage of a gentle south wind, they were
sailing close by the southern shore of Crete, when suddenly a very
fierce tempest arose from the north-east,――a hurricane, probably such
as is now called a Levanter, but then called Euroclydon,――and they were
driven helplessly before it, in hourly peril of being ingulfed.
About forty miles off the southern coast of Crete was situated the
small Island of Clauda. Under the lee of this island, they succeeded
with great difficulty in saving the small boat which was attached to
the ship, and which had been in great peril of being staved to pieces.
The fury of the wind and waves was such, that there was danger that the
over-strained planks would open seams, so that the ship would founder.
To obviate this danger, heavy cables were passed around the ship,
slipping them over the bows, and tightening them upon deck, so as to
bind the loosening planks together. Still the gale was driving them at
its mercy towards the coast of Africa.
Near that coast there were two dangerous quicksands, ever shifting
their places under the wash of the surging sea, so that their position
could never be laid down with certainty in any chart. The storm raged
with increasing fury until the third day, when they endeavored to
lighten the ship by throwing over a portion of her cargo. Still the
days and nights of peril came and went. Thick clouds darkened the sky.
Neither sun nor stars were visible. All reckoning was lost, as the
shifting gale drove them they knew not whither. During this terrible
tempest, the suffering of body and mind was such, and the labors of
the crew so incessant, that there had been no opportunity for receiving
food. All now seemed to have surrendered themselves to despair. The
opening seams indicated that the ship must soon founder. In this hour
of extremity, Paul said to the officers,――
“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.”[164]
Fourteen days had now passed, during which the ship had been driven
hither and thither over the foaming billows of the Adriatic Sea. About
midnight of the fourteenth, the sailors saw some indications that
they were approaching land,――probably by the roar of breakers, which
a practised ear will discern even amidst the wildest tumult of a storm.
Upon sounding, they found twenty fathoms of water. Soon sounding again,
they found but fifteen fathoms. Thus warned of their danger of being
hurled in midnight darkness upon the rocks, they cast four anchors out
of the stern, and waited impatiently for the dawn.
Some of the sailors, as usual, were disposed to get out the only
boat and escape to the shore, leaving the others to their fate. They
pretended that it was their object to cast some more anchors out of
the foreship. Paul, perceiving this, said to the centurion who was in
command of the guard of soldiers, “Except these abide in the ship, ye
cannot be saved.”
The soldiers, in prompt obedience to military command, cut the
ropes, and the boat drifted off into the darkness of the stormy sea.
As the day was beginning to dawn, Paul entreated them all to refresh
themselves with food, saying that this was needful to strengthen them
for the fatigues still before them, and assuring them that they should
all be saved without the slightest bodily harm. It is very evident that
the exalted Christian character of Paul had given him great influence
with all on board. “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.”
Further to lighten the ship, that they might draw nearer to the shore,
they threw out the remainder of the cargo of wheat into the sea. With
the early dawn, they saw the outline of an unknown island at a little
distance before them. As the light increased, they saw a small bay, or
indentation of the shore, where there was some slight protection from
the violence of the sea. Raising their anchors, and spreading their
mainsail, they ran the ship as far as possible upon the land. The
bows struck the sand; while the stern, still floating, was tossed up
and down by the surging billows; and thus the ship was rapidly being
broken to pieces. The soldiers, with their characteristic recklessness
of human life, proposed that the prisoners should be put to death,
lest they should escape by swimming; but the more humane centurion,
cherishing kindly feelings for Paul, gave liberty to each one to save
himself as best he could. Passengers and crew all now made for the
shore. The strong swimmers sprang boldly into the sea; others, on
boards or fragments of the ship, reached the land. Thus they stood
upon the beach, drenched, and shivering in the cold wintry wind, having
lost every thing, their lives only being preserved. The storm still
continued, and the rain was falling.
Some of the natives of the island soon collected around them, and
informed them that they were upon the Island of Malta, in the Adriatic
Sea, about four hundred and eighty miles from Crete. By the aid of the
inhabitants, a fire was soon kindled, and they all assembled around
it. As Paul gathered some sticks to throw upon the fire, a viper, one
of the most venomous of reptiles, whose bite was deemed certain death,
fastened itself upon his hand. Paul shook the reptile into the flames.
They all looked to see him drop dead, supposing him to be a murderer
who could not escape divine vengeance; but soon, seeing no harm befall
him, they went to the other extreme, declaring him to be a god.
The shipwrecked company remained for three months upon the island
before any opportunity was presented to leave it. That Paul devoted
these three months to energetic efforts in the service of his Master,
no one can doubt; but we have no record of the incidents he encountered,
or of the results of his labors, with one exception. In the narrative
of Luke we find the following brief statement:――
“In the same quarters were possessions of the chief man of the island,
whose name was Publius; who received us, and lodged us three days
courteously. And it came to pass, that the father of Publius lay sick
of a fever and of a bloody-flux; to whom Paul entered in and prayed,
and laid his hands on him, and healed him. So, when this was done,
others also, which had diseases in the island, came, and were healed;
who also honored us with many honors; and, when we departed, they laded
us with such things as were necessary.”[165]
A ship from Alexandria by the name of “Castor and Pollux,” which had
wintered in the isle, was to sail with the returning spring for Rome.
The shipwrecked prisoners, with their guard, were taken on board, and
the sails were spread. They touched at Syracuse, the capital of the
Island of Sicily, which was on their direct route. Here they remained
three days; and then, weighing anchor, they directed their course
towards the Straits of Messina, and landed at Rhegium, on the southern
extremity of Italy. Thence, running along the western coast of the
Italian peninsula, they came to Puteoli, about seven miles south-west
of the present city of Naples. Puteoli was then the principal seaport
in Southern Italy.
Here they found Christian brethren; but it is not known by whom the
gospel was brought to their region. Paul was permitted to tarry with
them seven days. Thus there was opportunity for the tidings to reach
Rome (which was but fifty-six miles distant) of the approach of the
renowned apostle. The Christians in Rome were doubtless pretty well
acquainted with Paul’s career. His Epistle to the Romans had been
written about five years before this.
Leaving the ship at Puteoli, they commenced their journey by land to
Rome. When they had advanced about ten miles on their way, they came
to a place called Appii Forum. Here, and at another place a few miles
farther on called the Three Taverns, they found brethren from Rome who
had come to meet them. The cordiality with which the Christians greeted
the venerable prisoner so cheered him, that “he thanked God, and took
courage.”
Upon Paul’s arrival in Rome, he was surrendered to the custody of the
captain of the pretorian cohort. His name, according to Tacitus, was
Burrhus Afranius. This officer kindly allowed Paul his liberty, save
only that he was always chained to a soldier, who accompanied him
wherever he went. After Paul had been in Rome three days, he invited
his brethren (the Jews) to meet him, and thus addressed them:――
“Men and brethren, though I have committed nothing against the people
or customs of our fathers, yet was I delivered prisoner from Jerusalem
into the hands of the Romans; who, when they had examined me, would
have let me go, because there was no cause of death in me. But, when
the Jews spake against it, I was constrained to appeal unto Cæsar; not
that I had aught to accuse my nation of. For this cause, therefore,
have I called for you; because that for the hope of Israel[166] I am
bound with this chain.”
The Jews replied, “We neither received letters out of Judæa concerning
thee, neither any of the brethren that came showed or spake any harm
of thee. But we desire to hear of thee what thou thinkest; for as
concerning this sect, we know that everywhere it is spoken against.”
A day was accordingly appointed, when they met Paul at his lodging; and
he expounded to them the principles of the Christian religion, and of
the kingdom of Christ, “persuading them out of the law of Moses and the
prophets from morning till evening.”
Some believed, and some believed not. A very animated debate arose
between the two parties, and they retired disputing vehemently. Paul
regarded the result as a rejection of Christ; for, quoting against the
unbelieving Jews one of the denunciations of the prophet Isaiah, he
added, “Be it known, therefore, unto you, that the salvation of God is
sent unto the Gentiles, and that they will hear it.” Luke concludes his
interesting narrative, which the Holy Spirit superintended, with the
words,――
“And Paul dwelt two whole years in his own hired house, and received
all that came in unto him; preaching the kingdom of God, and teaching
those things which concern the Lord Jesus Christ, with all confidence,
no man forbidding him.”