Andrew Miller · 12 of 28

Chapter 6 · Part 3

It was then “determined” that Paul should be sent along with “certain other prisoners,” by sea to Italy “And entering into a ship of Adramyttium, we launched,” says Luke, “meaning to sail by the coast of Asia. And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.” Loosing from Sidon they were forced to sail under the lee of Cyprus, because the winds were contrary, and come to Myra, a city of Lycia. Here the centurion had his prisoners transferred to a ship of Alexandria on her voyage to Italy. In this vessel, after leaving Myra, “they sailed slowly many days” the weather being unfavourable from the first. But running to the leeward of Crete, they safely reached “the Fair Havens.”

Winter was now near, and it became a serious question what course should be taken —whether they should remain at Fair Havens for the winter, or seek some better harbour.

Here we must pause for a moment and notice the wonderful position of our apostle in this serious consultation. As before Festus and Agrippa, he appears before the captain, the owner, the centurion, and the whole crew, as having the mind of God. He counsels, directs, and acts, as if he were really the master of the vessel, in place of being a prisoner in the custody of soldiers. He advised that they should remain where they were. He warned them that they would meet with violent weather if they ventured out to the open sea —that much injury would be done to the ship and cargo, and much risk to the lives of those on board. But the master and the owner of the ship, who had the greatest interest in her, were guided by circumstances and not by faith; they were willing to run the risk of seeking a more commodious harbour to winter in, and the centurion naturally deferred to their judgment. All were against the judgment of the man of faith —the man of God —the man who was speaking and acting for God. Even the circumstances in the scene around them seemed to favour the opinion of the sailors rather than that of the apostle. But nothing can falsify the judgment of faith. It must be true in spite of every circumstance.

It was therefore resolved by the majority that they should leave Fair Havens, and sail to Port Phenice as a more secure winter harbour. The wind changed just at this moment. Everything seemed to favour the sailors. “The south wind blew softly;” so sanguine were they, Luke tells us, that they supposed their purpose was already accomplished. (Verse. 13) They accordingly weighed anchor and, with a soft breeze from the south, the vessel, with her “two hundred threescore and sixteen souls” on board, left the port of Fair Havens. But scarcely had she rounded Cape Matala, a distance of only four or five miles, when a violent wind from the shore caught the vessel, and tossed her in such a manner that it was no longer possible for the helmsman to make her keep her course. And as Luke observes, “We let her drive;” that is, they were compelled to let her run before the wind.

But our chief concern here is with Paul as the man of faith. What must have been the thoughts and feelings now of his fellow-passengers? They had trusted to the wind, and they must now reap the whirlwind. The solemn counsels and warnings of faith had been rejected. Many, alas! heedless of the warning here recorded, and under the flattering wind of favourable circumstances, have launched on the great voyage of life, utterly regardless of the voice of faith. But like the fawning wind that betrayed the vessel from the harbour, all soon changed into a furious tempest on the troubled sea of life.

THE STORM IN THE SEA OF ADRIA

The term “Euroclydon” given to this tempestuous wind indicates, we are told, a storm of the utmost violence. It was accompanied by the agitation and whirling motion of the clouds, and by great commotion in the sea, raising it in columns of spray. The sacred historian now proceeds to give an accurate account of what was done with the vessel in these perilous circumstances. Having run to the leeward of Clauda, they may have escaped for a little the violence of the tempest. This would give them an opportunity to make every preparation for weathering the storm.

The day after they left Clauda —the violence of the storm continuing —they began to lighten the ship by throwing overboard whatever could be spared. All hands seem to have been at work. “And we being exceedingly tossed with a tempest, the next day they lightened the ship; and the third day we cast out with our own hands the tackling of the ship. And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.”

“His race performed, the sacred lamp of day

Now dipped in western clouds his parting ray;

His languid fires, half lost in ambient haze,

Refract along the dusk a crimson blaze:

Till deep emerged the sinking orb descends,

And cheerless night o’er heaven her reign extends;

Sad evening’s hour, how different from the past!

No flaming pomp, no blushing glories cast,

No ray of friendly light is seen around;

The moon and stars in hopeless shade are drown’d.”

Nothing could be more dreadful to ancient mariners than the continued over-clouded sky, as they were accustomed to be guided by their observation of the heavenly bodies. It was at this moment of perplexity and despair that the apostle “stood forth” and raised his voice amidst the storm. And from his word of sympathy we learn, that all their other sufferings were aggravated by the difficulty of preparing food. “But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. And now I exhort you to be of good cheer: for there shall be no loss of any man’s life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Cæsar: and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God; that it shall be even as it was told me. Howbeit we must be cast upon a certain island.” (Acts Chapter 27:21 - 26)

THE SHIPWRECK

The shipwreck was not far distant. “When the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; and sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms.” Fourteen days and nights this heavy gale continued without abatement; during which time their sufferings must have been great beyond description.

At the close of the fourteenth day, “about midnight,” the sailors heard a sound, which indicated that they were nearing land. The sound, no doubt, was the roar of the breakers on the unknown shore. No time was to be lost; so they immediately cast four anchors out of the stern, and anxiously wished for day. Here a natural but ungenerous attempt was made by the sailors to save their own lives. They lowered the boat with the professed purpose of laying out anchors from the bow, but intending to desert the sinking ship. Paul, seeing this, and knowing their real design, immediately “said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. Then the soldiers cut the ropes of the boat, and let her fall off.” Thus the divine counsel of the apostle was the means of saving all on board. “Except these abide in the ship, ye cannot be saved.” It is no longer the ship’s captain or the ship’s crew that are looked to for wisdom and safety. Every eye is turned to Paul the prisoner —the man of faith —the man who believes and acts according to the revelation of God. Circumstances often mislead when looked to for direction; the word of God is our only sure guide, whether in fair or in foul weather.

During the anxious interval, which remained till the dawn of day, Paul had an opportunity of lifting up his voice to God, and for the encouragement of the whole company. What a scene of intensified interest it must have been! The night dark and stormy —the shattered vessel in danger of going down at her anchors, or of being dashed to pieces on the rocky shore. But there was one on board who was perfectly happy amidst it all. The state of the ship —the shallow water —the alarming sound of the breakers, had no terror for him. He was happy in the Lord, and in full communion with His very thoughts and purposes. Such is the Christian’s place in the midst of every storm, though comparatively few rise to it, faith only can reach it. This was Paul’s last exhortation to the ship’s company.

“And while the day was coming on, Paul besought them all to take meat, saying; this day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. Wherefore I pray you to take some meat: for this is for your health: for there shall not a hair fall from the head of any of you. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all; and when he had broken it, he began to eat. Then were they all of good cheer, and they also took some meat.” (Acts Chapter 27:33 - 36)

Their only hope now was to run the ship on shore and so escape to land. Though ignorant of the coast, “they discovered a certain creek with a shore,” or, a smooth beach, and determined to run the ship aground there. So they cast away the anchors, unloosed the rudder bands, hoisted the mainsail to the wind, and made for the shore. The ship thus driven, her bow stuck fast in the beach and remained unmoved, but the stern was broken to pieces by the violence of the waves.

Paul’s ship has now reached the shore; and once more the man of faith is the means of saving the lives of all the prisoners. The centurion, greatly influenced by the words of Paul, and anxious at least for his safety, prevents the soldiers from killing the prisoners, and gave orders that those who could swim should cast themselves first into the sea and get to land; and that the rest should follow on such boards or broken pieces of the ship as were available. “And so it came to pass, that they escaped all safe to land.” Their deliverance was as complete as Paul had predicted it would be.

PAUL AT MELITA — NOW MALTA

Acts 28. The inhabitants of the island received the shipwrecked strangers with no small kindness, and immediately lighted a fire to warm them. The sacred historian gives us a living picture of the whole scene. We see the persons described moving in it: the apostle gathering sticks for the fire —the viper fastening on his hand —the barbarians thinking him first a murderer, and then a god from the sting being harmless. Publius, the chief man of the island, lodged them courteously three days; and his father, who lay sick of a fever, was healed by Paul laying his hands on him and praying for him. The apostle was enabled to work many miracles during his stay on the island; and the whole company, for his sake, was loaded with many honours. We see God is with His beloved servant, and he exercises his accustomed power among the inhabitants. As the concluding part of Paul’s journey to Rome is so prosperous, that scarcely any incident in it is recorded, we will only notice it briefly.

After a three months’ stay in Malta, the soldiers and their prisoners left in a ship of Alexandria for Italy. They touched at Syracuse, where they tarried three days; and at Rhegium, from which place they had a fair wind to Puteoli. Here they “found brethren,” and while they were spending a few days with them, enjoying the ministry of brotherly love, the news of the apostle’s arrival reached Rome. The Christians at once sent forth some of their number, who met Paul and his friends at Appii Forum and the Three Taverns. A beautiful instance and illustration of the fellowship of saints followed. What must have been the feelings of our apostle on this first introduction to the Christians from the church at Rome! His long cherished desire was at last accomplished; his heart was filled with praise; “He thanked God,” as Luke says, “and took courage.”

PAUL’S ARRIVAL AT ROME

Along the Appian Road most probably, Paul and his company travelled to Rome. On their arrival, “the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.” Though he was not released from the constant annoyance of being chained to a soldier, every indulgence compatible with his position was allowed him.

Paul was now privileged “to preach the gospel to them that were at Rome also;” and proceeded without delay to act upon his divine rule —“to the Jew first.” He sends for the chief of the Jews and explains to them his true position. He assures them that he had committed no offence against his nation, or the customs of the fathers; but that he was brought to Rome to answer certain charges made against him by the Jews in Palestine: and so unfounded were the charges, that even the Roman Governor was ready to set him free, but the Jews opposed his liberty. In fact it was, as he said, “for the hope of Israel I am bound with this chain.” His only crime has been his firm faith in the promises of God to Israel through the Messiah.

The Roman Jews, in reply, assured Paul that no report to his prejudice had reached Rome, and that they desired to hear from himself a statement of his faith; adding, that the Christians were everywhere spoken against. A day was therefore fixed for a meeting at his own private lodgings. At the appointed time many came, “to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses and out of the prophets, from morning till evening.” But the Jews at Rome, as at Antioch and Jerusalem, were slow of heart to believe. “And some believed the things which were spoken and some believed not.” But how earnestly and unweariedly he laboured to win their hearts for Christ! From morning till evening he not only preached Christ, but also sought to persuade them concerning Him. He sought, we may be sure, to persuade them concerning His Godhead and manhood —His perfect sacrifice —His resurrection, ascension, and glory. What a lesson and what a subject for the preacher in all ages! Persuading men concerning Jesus from morning till evening.

The condition of the Jews is now set before us for the last time. The judgment pronounced by Esaias was about to fall on them in all its withering power —a judgment under which they lie to this day —a judgment which shall continue until God interpose to give them repentance, and to deliver them by His grace to the glory of His own name. But, in the meantime, “the salvation of God is sent to the Gentiles, and they will hear it;” and, as we know, blessed be His name, they have heard it, we ourselves being witnesses of it.

“And Paul dwelt two whole years in his own hired house, and received all that came unto him; preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.” (Acts 28:30, 31)

These are the last words of the Acts. The scene on which the curtain falls is most suggestive —the opposition of Jewish unbelief to the things, which concerned their souls’ salvation, suggestive alas! of what soon befell them. And here too, ends the history of this precious servant of God, so far as it has been directly revealed. The voice of the Spirit of truth on this subject becomes silent. Our further knowledge of Paul’s subsequent history must be gathered almost exclusively from his later Epistles; and from these we learn more than mere history: they give us a blessed insight into the feelings, conflicts, affections, and sympathies of the great apostle, and of the condition of the church of God generally, down to the period of his martyrdom.

THE BOOK OF THE ACTS TRANSITIONAL

But here we must pause and contemplate for a moment our apostle as a prisoner in the imperial city. The gospel had now been preached from Jerusalem to Rome. Great changes had taken place in the dispensational ways of God. The book of the Acts is transitional in its character. The Jews, we see, are now set aside, or rather they have set themselves aside by their rejection of that which God was setting up. The counsels of His grace towards them, no doubt, abide forever sure, but in the meantime they are cast off, and others come in and take the place of blessed relationship with God. Paul was a witness of God’s grace to Israel; he was himself an Israelite, but also chosen of God to introduce something entirely new —the Church, the body of Christ, “Whereof I was made a minister… that I should preach among the Gentiles the un-searchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.” (Eph. 3:7 - 9) This new thing set aside all distinction between Jew and Gentile, as sinners and in the oneness of this body. The hostility of the Jews to these truths never abated, as we have fully seen; and the results of this enmity we have also seen. The Jews disappear from the scene entirely; and the church becomes the vessel of God’s testimony on the earth, and His habitation by the Spirit. (Eph. 2: 22) Individual Jews, of course, who believe in Jesus, are blessed in connection with a heavenly Christ and the “one body;” but Israel for a time is left without God, and without present communication with Him. The Epistles to the Romans and to the Ephesians fully set forth this doctrine. (Especially Romans, chapters 9, 10, & 11.) We now return to:

PAUL’S OCCUPATION

DURING HIS IMPRISONMENT

Though a prisoner, he was allowed the freest communication with his friends, and he was then surrounded by many of his oldest and most faithful companions. From the Epistles we learn that Luke, Timothy, Tychicus, Epaphras, Aristarchus, and others, were with the apostle at this time. Still, we must remember that he was, as a prisoner, chained to a soldier and exposed to the rude control of such. Owing to the long delay of his trial, he was in this condition for two years; during which time he preached the gospel and opened up the scriptures to the congregations which came to hear him; and wrote several epistles to churches in distant places.

Having fully and faithfully discharged the duty, which he owed to the Jews, the favoured people of God, he addressed himself to the Gentiles, though not, of course, to the exclusion of the Jews. His door was open from morning till night to all who would come and hear the great truths of Christianity. And in some respects he never had a better opportunity; for, as he was under the protection of the Romans, the Jews were not allowed to molest him.

The effects of Paul’s preaching, through the Lord’s blessing, were soon made manifest. The Roman guards, the household of Cæsar, and “all other places” were blessed through his means. “I would ye should understand, brethren,” he writes to the Philippians, “that the things which happened unto me have fallen out rather unto the furtherance of the gospel; so that my bonds in Christ are manifest in all the palace (or, Cæsar’s court), and in all other places.” And again, the apostle says, “All the saints salute you, chiefly they that are of Cæsar’s household.” (Phil. 1:12, 13; 4:22) The blessing appears to have been first manifested in the praetorium, or amongst the praetorian guards. “So that my bonds in Christ are manifest in all the palace, and in all other places.” The gospel of the glory, which Paul preached was heard by the whole camp. Even the kind prefect Burrhus, with his intimate friend Seneca, Nero’s tutor, may have heard the gospel of the grace of God. Paul’s courteous manners, and great abilities, both natural and acquired, were well fitted to attract both the statesman and the philosopher. His being there two whole years gave them many opportunities.

With nearly the whole of the guards, we may say, he must have been personally acquainted. With every change of guard the door for the gospel opened wider and wider. Being constantly chained to one of the soldiers as his keeper, and having the guard duly relieved, he thus became acquainted with many; and with what love and earnestness and burning eloquence, he must have spoken to them of Jesus and of their need of Him! But we must wait till the morning of the first resurrection to see the results of Paul’s preaching there: the day will declare it, and God shall have all the glory.

The apostle gives us also to know that the gospel had penetrated into the palace itself. There were saints in Cæsar’s household. Christianity was planted within the imperial walls, “and in all other places.” Yes, in “all other places,” says the sacred historian. Not only was Paul thus labouring within the imperial precincts, but his companions, whom he styles his “fellow labourers,” were no doubt preaching the gospel in “all other places,” in and around the imperial city; so that the success of the gospel must be ascribed to the efforts of others, as well as to the unwearied exertions of the great apostle in his captivity.

THE RUNAWAY SLAVE, ONESIMUS

But of all the converts whom the Lord gave to the apostle in his bonds, none of them seems to have so entirely won his heart as the poor runaway slave, Onesimus. Beautiful picture of the strength, the humility, and the tenderness of divine love in the heart, which works by the Spirit, and sweetly shines in all the details of individual life! The apostle’s success in the imperial palace weakens not his interest in a young disciple from the lowest condition of society. No portions of the community were more depraved than the slaves; but what must have been the associates of a fugitive slave in that profligate city? Yet from those lowest depths Onesimus is drawn forth by the unseen hand of eternal love. He crosses the path of the apostle, hears him preach the gospel, is converted, devotes himself at once to the Lord and to His service, and finds in Paul a friend and brother, as well as a leader and teacher. And now shine forth the virtues and the value of Christianity; and the sweetest applications of the grace of God to a poor, friendless, destitute, fugitive slave.

“What is Christianity?” we may inquire; and whence its origin, in the view of such a new thing in Rome —in the world? Was it at the feet of Gamaliel that Paul so learnt to love? No my reader, but at the feet of Jesus. Would to God that the eloquent historian of “The Decline and Fall of the Roman Empire” had entered into this scene, and learnt to value, in place of scornfully ridiculing, divine Christianity! If we think for a moment of the apostle’s labours at this time —of his age —of his infirmities —of his circumstances (to say nothing of the lofty subjects, and the immense foundation truths, that were then occupying his mind); we may well admire the grace that could enter into every detail of the relationships of master and slave, and that with such delicate consideration of every claim. The letter he sent with Onesimus to his injured master Philemon is surely the most touching ever written. Looking at it simply as such, we are at a loss whether most to admire the warmth and earnestness of his affections, the delicacy and justness of his thoughts, or the sublime dignity which pervades the whole epistle. We now refer for a moment to the:

EPISTLES WRITTEN

DURING PAUL’S IMPRISONMENT

There can be no reasonable doubt, that THE EPISTLES TO PHILEMON, TO THE EPHESIANS, TO THE COLOSSIANS, and to the PHILIPPIANS were written towards the latter part of Paul’s imprisonment at Rome. He refers to his “bonds” in them all, and repeatedly to the expectation of his “release.” (Read Philemon 22; Col. 4:18; Ephesians. 3:1; 4:1; 6:20; Phil. 1:7, 25; 2:24; & 4:22) Besides he must have been at Rome long enough for the news of his imprisonment to reach his affectionate Philippians, and for them to send him relief.

The first three are supposed to have been written some time before that to the Philippians. An immediate issue of his cause is more distinctly spoken of in his Epistle to them. “Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly.” (Phil. 2:23, 24) The first three may have been written about the spring of A.D. 62, and sent by Tychicus and Onesimus; the last, in the autumn and sent by Epaphroditus.

The Epistle to the HEBREWS is also supposed by some to have been written about the same time, and every just consideration leads to the conclusion that Paul was the writer. The expression at the close of the epistle, “they of Italy salute you,” seems decisive as to where the writer was when he wrote it. And the following passages seem decisive as to the time; “Know ye that our brother Timothy is set at liberty: with whom, if he come shortly, I will see you.” Compare this with what Paul wrote to the Philippians —“I trust in the Lord Jesus to send Timotheus shortly unto you… so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly.” We can scarcely doubt that the same pen wrote these passages about the same time, and that they refer to the same intended movements. But we do not press this point. One thing, however, is evident —that the epistle was written before the destruction of Jerusalem in A.D. 70, as the temple was standing, and the temple worship going on undisturbed. (Compare Hebrews chapter 8:4; 9:25; 10:11; and 13:10 – 13)

PAUL’S ACQUITTAL AND RELEASE

After fully four years’ imprisonment, partly in Judea and partly at Rome, the apostle is once more at liberty. But we have no particulars as to the character of his trial, or the ground of his acquittal. The sacred historian tells us that he dwelt two whole years in his own hired house; but he does not say what followed at the close of that period. Was it followed by the apostle’s condemnation and death, or by his acquittal and liberation? This is the question, and the only certain answer to this question must be gathered chiefly from the Pastoral Epistles. The First to Timothy and that to Titus appear to have been written about the same time, and the Second to Timothy somewhat later.

It is now admitted, we believe, by nearly all who are competent to decide on such a question, that Paul was acquitted, and that he spent some years in travelling, at perfect liberty, before he was again imprisoned and condemned. And though it is difficult to trace the footsteps of the apostle during that period, still we may draw certain conclusions from his letters without encroaching on the domain of conjecture. Most likely he travelled rapidly and visited many places. During the lengthened period of his imprisonment, Paul’s enemies had done much mischief in churches, which he had been the means of planting. They required his presence, his counsel, and his encouragement. And from what we know of his energy and zeal, we are well assured that no labour would be spared in visiting them.

PAUL’S DEPARTURE FROM ITALY

1) When Paul wrote to the Romans, (before being imprisoned by them), he expressed intention’s of passing through Rome into Spain. “Whensoever I take my journey into Spain,” he says, “I will come to you.” Again, “When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.” (Rom. 15:24, 28) Some have thought that he did go to Spain immediately after his release. The principal evidence adduced in favour of this hypothesis is supplied by Clement, a fellow labourer, mentioned in Philippians 4:3, said to be afterwards Bishop of Rome. The writer speaks of Paul as having preached the gospel in the east and in the west: —that he instructed the whole world (meaning, no doubt, the Roman Empire); and that he had gone to the extremity of the west, meaning Spain. As Clement was Paul’s own disciple and fellow labourer, his testimony is worthy of our respect; still it is not scripture, and therefore not in itself conclusive.